KUNDALINI ACTIVATION – OR – WHAT IS HAPPENING TO MY BODY?!?

Article Shared with Permission from the Galactic Free Press, Article written by Will.  Also check them out on facebook here!

chakra-chartWe see this fairly often, a person goes through an intense spiritual or transcendent experience, and afterwards they begin having some very strange things happen to them. They may start having sensations of intense heat or energy flowing through their body. They may start hearing tones, often very high-pitched. Their body may begin to feel like it’s vibrating, or they may feel pressure in their forehead. It’s common for people to believe they’re going insane or even dying when this stuff starts to happen, but don’t worry, all this is actually quite normal for a being who has chosen to raise their Consciousness, and it’s called Kundalini activation.

Now the term Kundalini itself is tied up with the various Hindu religions and also a number of Western mystery schools. As such, there’s a lot of conflicting beliefs about Kundalini and a lot of people who will tell you the “right” and “wrong” ways of going about it. I’m going to steer clear of all that stuff as much as possible, and simply share what I can confirm from my own experiences.

face multicoloredThe first thing to understand is how the chakras work. There are seven main chakras that are aligned with your spine. One at the very base of your spine (root chakra), one a little below your belly button (sacral chakra), one a little above your belly button (solar plexus chakra), one in the center of your chest (heart chakra), one in your throat (throat chakra), one in your forehead (ajna chakra or 3rd eye), and one at the very top of your head (crown chakra). Each chakra corresponds to something different, for example the throat chakra has to do with communication, among other things. There’s a number of websites that do an excellent job explaining which chakra corresponds to what so I wont bother going into detail here (here’s one such website:http://www.poeticmind.co.uk/wellbeing/chakras-and-dantien/ ).

In addition to the seven main chakras, there’s hundreds, if not thousands more chakras all over your body. The main chakras are normally the easiest to get in touch with at first, though the ones in the palms of your hands and in your feet shouldn’t be too hard to feel either. If you align your palms facing each other, and hold them a few inches apart, you may be able to feel your palm chakras right now.

Art By Trances

Now the chakras don’t function independent of each other, they’re all connected. Even in a very unaware person, they’re at least open a little bit, if they weren’t the person would be dead. The chakras themselves are connected to each other through energy channels called nadis, and these energy channels, along with the chakras themselves, make up what’s known as the subtle body, energetic body, or light body.

While everyone has an energetic body, it’s clear that not everyone is aware of it, so why is that? For most people, the energy flowing through their bodies is just a trickle. Enough to keep them from dying, but not enough for them to truly Live. Their chakras have become blocked up, gunked up with emotional baggage, fears, and beliefs of limitation. These constrict the energy flow between chakras, and hence for the whole Being, and also manifest as physical disease.

spiritual-awakening2I mentioned before that the throat chakra has to do with communication, and as such it’s blocked up by things like not expressing yourself, letting people walk all over you, that sort of thing. Past fears and childhood trauma may have caused a person to be afraid to truly express themselves, and these things need to be healed to have a healthy and full functioning throat chakra. It’s a similar healing process for the other chakras, though different too as each chakra deals with different aspects (refer to link I gave above).

So what exactly is Kundalini? There’s some differing opinions there, some personify Kundalini as a Goddess, but I’m going to focus upon Kundalini as a process. It’s a process of energetic clearing that ultimately leads to having a fully functioning chakra system. Traditionally, it’s supposed to start at the root chakra, and work it’s way upwards through each chakra, but from my experience and from a few others I’ve talked to, it started at the crown chakra and worked it’s way downwards. I’ve heard of it happening both ways.

spiritual-awakening-course1The Kundalini process can be ridiculously intense. It’s been described as a freight train running up your spine, and I can personally vouch for that description. For a person that doesn’t really understand what’s going on, it can be very frightening. My biggest recommendation is to not resist the process. Trust that the process will bring you what you are ready for. Resistance makes things ten times more difficult, and can result in a very painful and fearful process.

As I went through Kundalini activation, I noticed many changes. My physical sense became much more sensitive, gone was my previous tunnel-vision, and for a while load noises that didn’t used to bother me became a bit painful. At one point, it was like the whole outer world was reborn anew. What was previously mundane and boring became miraculous, life was suddenly full of adventure and child-like wonder again. The subtle feelings that were at first difficult to get in touch with began to integrate into every aspect of my life. My empathic connection to others was enhanced enormously, and I could probably go on and on and on about all the other changes.

For many, most of what I’ve mentioned here probably isn’t anything new. This stuff isn’t exactly hidden knowledge among spiritual groups anymore. For others though, it’s my intention that this helps them to understand what’s going on and to remove some of the fear they may be having.

The 6 Stages of Awakening

Have you just realized something you took for granted as just the way the world is, is absolutely wrong or completely the opposite of what you thought?

Have recently started to notice the things your parents, teachers, friends, believe are actually fallacies sold to them in advertizing, movies, news media, and other propaganda?

Have you suddenly found yourself agreeing with certain alternative media hosts and personalities, who used to seem certifiably insane, hoaky, or just perpertrating outlandish theories for attention or money?

Do you now feel alone, with not many of your friends and family sharing your new beliefs or your quest for truth and understanding?

I know.

While awakening is most certainly an exciting and mind expanding process, it also creates many challenges. I thought I would share with you my own awakening process (still underway!) in the hopes some of you might identify with it and feel a bit more connected.

I also wanted to include a list of common experiences and challenges that arise along the awakening process to basically say its okay, feeling or reacting like X is totally normal and you will ultimately come out on top.

I will present my awakening story more or less as it unfolded to me at the time. I say this because after spending much time researching my views have adjusted substantially and I am still formulating my thoughts on what I think is true.

Thus, what appears below is not necessarily exactly what I believe is true now. But for the sake of simplicity, here is what I believed when my worldview turned upside down.

Its funny to think back now and remember how I felt beforehand. Back then I thought life wasn’t going to throw me too many more surprises. How could it? I was 26, with a University education in science, so I probably knew everything.

Well, I would probably learn more things, but the things I had already learned, those were true and always would be… right?

As you can probably tell, I was a bit of a “know it all.” I’ve always loved to express my opinion and explain things I’d learn in school for as long as I can remember.

I thought people who held beliefs that differed from so called experts or scientists were just kooky and eccentric. Its fine for you to believe that, but I’ll go on believing the truth (i.e. the one I bought in school).

One of those kooky eccentrics was my boyfriend, funny enough. He was really into conspiracies and alternative theories and was always watching “crazy” documentaries. We loved to debate these topics but never came to adapt the other’s beliefs.

Until one such documentary that changed it all for me…

My boyfriend had been watching a UFO documentary late one night and he fell asleep. I stayed up to watch it out of interest, refuting and not buying a word… at first. My thoughts on aliens at the time were:

  1. There was little to no basis to UFO sightings or abduction stories.
  2. Those stories were made-up for low quality made-for-TV documentaries with little actual proof/truth.
  3. The only people who believed UFOs and abductions stories were people who needed their life to be more exciting then it was, like they were living on the X-Files or something.

University classes in astronomy and my own rudimentary knowledge of what scientists knew about alien visitation and space travel lead me to construct the belief that although there probably was life on other planets, they probably couldn’t get here, I mean its just too far.

Plus, what was the likelihood that any of the other planets evolved intelligent life? Human beings on planet Earth was a total fluke… right?

This documentary featured various credible witnesses from the military and police discussing their encounters with UFOs. I wasn’t buying it until one man, SSgt. James Penniston, told his story.

Everything about his story was so extraordinary, yet he himself was so believable (his reaction and struggle to make sense of it all, it was obvious he wasn’t lying). I couldn’t deny the events must have really happened to him.

Suddenly I realized UFOs and aliens must really exist! I remember I woke my boyfriend up exclaiming, ALIENS ARE REAL! He kind of laughed with a sort of “welcome to the club.”

After that realization, my mind opened up and I experienced a giant worldview shift. As I searched for answers I became exposed to the Illuminati and occult, consciousness and the power of the mind, the secret history and origin of our planet and human beings.

Everything I used to take for granted as truth was turned upside down and so much more was possible. Now I make it my mission to search for truth and to expose hidden/suppressed truths that may help others expand their consciousness as well.

Here is what I believe to be some of the general stages of awakening:

1. Disorientation – you don’t know who to believe

People you used to trust for information about the world and how things work (your parents, school, the news) may now seem to either have no clue, refuse to see the truth or are knowingly propagating lies. At some point you may not want to believe anyone.

You may also hold every new belief tentatively, for it could betray you at any point. Although you may be more open minded, listening to new sources of information, you hold off attaching belief to them.

2. Distrust in Authority – everyone in power is against you

If you are or were here, it has become clear to you that authority figures, especially the government but also mainstream experts in the media, representatives from science, technology, art, etc. are either clueless or part of a conspiracy to keep humanity distracted and debased.

You might have also come to know that a cabal of bankers and secret society members are at the root of all the power in this world. Their influence is vast and may seem absolute.

You may be nihilistic at times, feeling powerless against this great evil truth. The more you learn about them and their plan for humanity, the more hopeless it seems.

Food and water are poison, education inhibits intelligent free thinking, money is debt that enslaves.

All this distrust may be compounded by learning of the potential other worldly origin of this secret shadow government; whether you believe the linage is connected to a reptilian race of aliens as David Ike argues or the Annunaki race, as Michael Tsarian and others have contended.

All this may lead you to feel fearful about the future. As a result you might have found comfort in planning and prepping for what you see as imminent societal collapse.

3. Isolation – you are now part of a weirdo minority

Here you might feel like those around you, your friends and family, are all still blind to the truth. You might feel like you have little in common with them and it might be difficult to discuss things you used to enjoy.

Things like common gossip, the weather and sports are just not that important to you anymore. You may also fear embarrassment or judgment for sharing your new worldview and be reluctant to discuss it. Thus you isolate yourself off from those who are still asleep, feeling disconnected.

4. Reconstruction – you start to believe everyone who agrees with your new beliefs

During this phase, you have begun to see patterns and certain information seems to steadily cling together. Maybe you started reconstructing your world and are willing to let some teachers in to help you understand it better.

However, if someone is speaking about a new belief you hold (UFOs are real, the government cannot be trusted/is run by a evil shadow government, human beings are much older then mainstream history/anthropology teaches) you might tend to believe them first off, only to find out that many of these so called experts don’t have the whole story either.

Things begin to contradict each other and it may be hard to see who really knows what they are talking about, leading to disorientation again. This is because reconstruction is an ongoing process.

This is in fact part of the awakening process. If you can be calm in this confusion and become accustomed to the fact many things are not black and white but in fact exist in a vast grey area, you will increase your awareness and level of consciousness.

5. Speaking out – tell ’em how you really feel

Here, you might feel its time to share your new found thoughts about the world. Maybe you want to wake people up, help them see their food is garbage or that the government was behind 9/11 or whatever.

Maybe you want to be part of discussions with those who get it. Find your voice, start to feel connected again. You’ve discovered there is a huge community out there with lots to learn and grow from and you want to make your voice heard.

Solution focus –okay things are bad, really really bad, how do we fix them
Here, you might start to focus on fixing some of the issues with this backwards world.

You might start with yourself, cleansing your body of fluoride and other toxins. You also might advocate in your community by taking part in protests or other activist roles.

6. Spirit – what it all comes down to

You have come to know the spiritual nature of yourself. Something finally clicked, either while you were focused on the systems of domination and control or while you were looking for ways to rid your body of fluoride, you found the thing the elites in power want to distract you from, what the true nature of being human is all about: we are spiritual beings have a human experience.

When you reach this point, you know in your heart there is nothing anyone can take away from you when you connect to the divine within you. Your quest might have shifted at this point, from pointing out the bad to discovering what an amazing gift you have been given, an eternal soul.

Your goals concern knowing your true self, healing your past life karma and discovering your clairvoyant abilities. This is where you can truly grow and where consciousness expansion begins.

By Laura Jane, The Pale Fox;

About author: Profoundly inspired by the inner workings of our Universe, spends most of her spare moments researching ancient cosmology, modern physics/psychology and esoteric wisdom. Tends to post articles about what she finds. Tarot reader using an Akashic records perspective, get in touch at: thepalefoxx@gmail.com; read more at http://the-pale-fox.blogspot.ca. – See more at: http://humansarefree.com/2014/06/the-6-stages-of-awakening.html#sthash.inmQkEvb.FwZ9LJO1.dpuf

Ayahuasca: An Ethnopharmacologic History

aya vine

*The following is excerpted from The Ayahuasca Experience, edited by Ralph Metzner, Ph.D., recently released in a new edition by Park Street Press.**

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Ayahuasca History

Of the numerous plant hallucinogens utilized by indigenous populations of the Amazon Basin, perhaps none is as interesting or complex, botanically, chemically, or ethnographically, as the hallucinogenic beverage known variously as ayahuasca, caapi, or yagé. The beverage is most widely known as ayahuasca, a Quechua term meaning “vine of the souls,” which is applied both to the beverage itself and to one of the source plants used in its preparation, the Malpighiaceous jungle liana, Banisteriopsis caapi (Schultes 1957). In Brazil, transliteration of this Quechua word into Portuguese results in the name hoasca. Ayahuasca, or hoasca, occupies a central position in mestizo ethnomedicine, and the chemical nature of its active constituents and the manner of its use make its study relevant to contemporary issues in neuropharmacology, neurophysiology, and psychiatry.

What is Ayahuasca?

In a traditional context, ayahuasca is a beverage prepared by boiling or soaking the bark and stems of Banisteriopsis caapi together with various admixture plants. The admixture employed most commonly is the Rubiaceous genus Psychotria, particularly P. viridis. The leaves of P. viridis contain alkaloids that are necessary for the psychoactive effect. Ayahuasca is unique in that its pharmacological activity is dependent on a synergistic interaction between the active alkaloids in the plants. One of the components, the bark of Banisteriopsis caapi, contains ß-carboline alkaloids, which are potent MAO inhibitors; the other components, the leaves ofPsychotria viridis or related species, contain the potent short-acting psychoactive agent N,N-dimethyltryptamine (DMT). DMT is not orally active when ingested by itself but can be rendered orally active in the presence of a peripheral MAO inhibitor, and this interaction is the basis of the psychotropic action of ayahuasca (McKenna, Towers, and Abbott 1984).

There are also reports (Schultes 1972) that other Psychotriaspecies are similarly utilized in other parts of the Amazon. In the northwest Amazon, particularly in the Colombian Putumayo and Ecuador, the leaves of Diplopterys cabrerana, a jungle liana in the same family as Banisteriopsis, are added to the brew in lieu of the leaves of Psychotria. The alkaloid present in Diplopterys, however, is identical to that in the Psychotria admixtures, and pharmacologically, the effect is similar. In Peru, various admixtures in addition to Psychotria or Diplopterys are frequently added, depending on the magical, medical, or religious purposes for which the drug is being consumed. Although a virtual pharmacopoeia of admixtures are occasionally added, the most commonly employed admixtures (other thanPsychotria, which is a constant component of the preparation) are various Solanaceous genera, including tobacco (Nicotiana sp.), Brugmansia sp., and Brunfelsia sp. (Schultes 1972; McKenna et al. 1995). These Solanaceous genera are known to contain alkaloids, such as nicotine, scopalamine, and atropine, which affect both central and peripheral adrenergic and cholinergic neurotransmission. The interactions of such agents with serotonergic agonists and MAO inhibitors are essentially unknown in modern medicine.

Focus of the Present Historical Perspective

The present chapter presents a brief overview of the history of ethnopharmacological investigations of ayahuasca, which has been a topic of fascination to ethnographers, botanists, chemists, and pharmacologists ever since it first became known to science in the mid-nineteenth century. For expository purposes, the history of ayahuasca ethnopharmacology can be divided into several segments, starting with the prehistoric origins of the beverage and leading up to the present, where ayahuasca is still an active area of research. The modern history of ayahuasca can be dated from the mid-nineteenth century. The focus of the present chapter is on the ethnopharmacologic history of ayahuasca, though it should be noted that this unique beverage has historically impacted religion, politics, and society, as well as science, (e.g., in the Brazilian goverment’s acceptance of the legitimacy of the sacramental use of ayahuasca beverages by the UDV and other Brazilian syncretic sects) and the implications and consequences of its continued and spreading use is likely to be felt on a number of levels now and in the future.

Prehistoric Roots of Ayahuasca

The origins of the use of ayahuasca in the Amazon Basin are lost in the mists of prehistory. No one can say for certain where the practice may have originated, and about all that can be stated with certainty is that it was already spread among numerous indigenous tribes throughout the Amazon Basin by the time ayahuasca came to the attention of Western ethnographers in the mid-nineteenth century. This fact alone argues for its antiquity; beyond that, little is known. Plutarco Naranjo, the Equatorian ethnograper, has summarized what little information is available on the prehistory of ayahuasca (Naranjo 1979, 1986). There is abundant archeological evidence, in the form of pottery vessels, anthropomorphic figurines, snuffing trays and tubes, etc., that plant hallucinogen use was well established in the Ecuadorian Amazon by 1500–2000 B.C. Unfortunately, most of the specific evidence, in the form of vegetable powders, snuff trays, and pipes, is related to the use of psychoactive plants other than ayahuasca, such as coca, tobacco, and the hallucinogenic snuff derived from Anadenanthera species and known as vilka and various other names. There is nothing in the form of iconographic materials or preserved botanical remains that would unequivocally establish the prehistoric use of ayahuasca, although it is probable that these pre-Colombian cultures, sophisticated as they were in the use of a variety of psychotropic plants, were also familiar with ayahuasca and its preparation.

The lack of data is frustrating, however, particularly in respect to a question that has fascinated ethnopharmacologists since the late 1960s when its importance was first brought to light through the work ofRichard Schultes and his students. As mentioned above, ayahuasca is unique among plant hallucinogens in that it is prepared from a combination of two plants: the bark or stems of Banisteriopsis species, together with the leaves of Psychotria species or other DMT-containing admixtures. The beverage depends on this unique combination for its activity. There seems small likelihood of accidentally combining the two plants to obtain an active preparation when neither is particularly active alone, yet we know that at some point in prehistory, this fortuitous combination was discovered. At that point, ayahuasca was “invented.”

Just how this discovery was made, and who was responsible, we may never know, though there are several charming myths that address the topic. Mestizo ayahuasqueros in Peru will, to this day, tell you that this knowledge comes directly from the “plant teachers” (Luna 1984), while the mestres of the Brazilian syncretic cult, the UDV, will tell you with equal conviction that the knowledge came from “the first scientist,” King Solomon, who imparted the technology to the Inca king during a little publicized visit to the New World in antiquity. In the absence of data, these explanations are all that we have. All that we can say with confidence is that the knowledge of the techniques for preparing ayahuasca, including knowledge of the appropriate admixture plants, had diffused throughout the Amazon by the time the use of ayahuasca came to the attention of any modern researcher.

Scientific Discovery of Ayahuasca – The 19th Century

The archeological prehistory of ayahuasca is likely to remain inextricably bound up with its mythical origins for the rest of time, unless some artifact should be uncovered that would unequivocally establish the antiquity of its usage.

By contrast, what might be called the modern or the scientific history of ayahuasca is traceable to 1851, when the great English botanist Richard Spruce encountered the use of an intoxicating beverage among the Tukano of the Rio Uapes in Brazil (Schultes 1982). Spruce collected flowering specimens from the large jungle liana used as the source of the beverage, and this collection was the basis for his classification of the plant as Banisteria caapi; it was reclassified as Banisteriopsis caapi by the taxonomist Morton in 1931 as part of his revision of the generic concepts within the family Malpighiaceae.

Seven years later, Spruce again encountered the same liana in use among the Guahibo on the upper Orinoco of Colombia and Venezuela, and, later the same year, found the Záparo of Andean Peru taking a narcotic beverage, prepared from the same plant, which they called ayahuasca. Although Spruce’s discovery predates any other published accounts, he did not publish his findings until 1873, when it was mentioned in a popular account of his Amazon explorations (Spruce 1873). A fuller exposition was not to appear until Spruce published his account in A. R. Wallace’s anthology in 1908, Notes of a Botanist on the Amazon and Andes (Spruce 1908). Credit for the earliest published reports of ayahuasca usage belongs to the Ecuadorian geographer Manuel Villavicencio, who, in 1858, wrote of the use of ayahuasca in sorcery and divination on the upper Rio Napo (Villavicencio 1858). Although Villavicencio supplied no botanical details about the plant used as the source of the beverage, his account of his own self-intoxication left no doubt in Spruce’s mind that they were writing about the same thing.

Throughout the remainder of the nineteenth century, various ethnographers and explorers continued to report on their encounters of the use of an intoxicating beverage prepared by various indigenous Amazonian tribes, and purportedly prepared from the “roots” (Crévaux 1883), of various “shrubs” (Koch-Grünberg 1909) or “lianas” (Rivet 1905) of uncertain botanical provenance. Unlike Spruce, who had the presence of mind, not only to collect botanical voucher specimens, but also materials designated for eventual chemical analysis, these later investigators did not collect specimens of the plants they observed, and hence their accounts are now of little more than historical importance. One notable exception was Simson’s (1886) publication of the use of ayahuasca among Ecuadorians, noting that they “drank ayahuasca mixed with yage, sameruja leaves, and guanto wood, an indulgence which usually results in a broil between at least the partakers of the beverage.” None of the ingredients were identified, nor were voucher specimens collected, but this report is the earliest indication that other admixture species were employed in the preparation of ayahuasca.

While Richard Spruce and other adventurous Amazonian explorers were collecting the first field reports of ayahuasca from 1851 onward, the groundwork was already being laid for important work on the chemistry of ayahuasca that would take place in the second decade of the twentieth century. The nineteenth century witnessed the birth of natural products chemistry, starting with the isolation of morphine from opium poppies by the German pharmacist Sertüner in 1803. A disproportionate number of natural products isolated for the first time during this period were alkaloids, probably because these bases are relatively easy to isolate in a pure form, and partly because the plants that contain them were and are important drug plants with obvious and often dramatic pharmacological properties.

It was during this period of feverish alkaloid discovery that German chemist H. Göbel isolated harmaline from the seeds of the Syrian rue, Peganum harmala. Six years later, his colleague J. Fritsch isolated harmine from the seeds in 1847. More than fifty years later, a third alkaloid, harmalol, was also isolated from Syrian rue seeds by Fisher in 1901. Harmine, like the other ß-carbolines named after the species epithet of Peganum harmala, would later turn out to be identical to the major ß-carboline found in Banisteriopsis caapi; the definitive establishment of the equivalence of the ayahuasca ß-carboline to harmine from Syrian rue, however, would not take place until the 1920s, after harmine had been independently isolated by several investigators and given a variety of names. The final nineteenth-century event of significance in the scientific history of ayahuasca took place in 1895, with the first investigations of the effects of harmine on the central nervous system in lab animals by Tappeiner; his preliminary results were followed up more systematically by Gunn in 1909, who reported that the major effects were motor stimulation of the central nervous system with tremors and convulsions, followed or accompanied by paresis and slowed pulse (Gunn 1935).

Ayahuasca in the Early 20th Century (1900–1950)

The early decades of the twentieth century witnessed the publication of Spruce’s detailed accounts of his Amazonian explorations and his observations of the use of the narcotic beverage among several tribes that he contacted. Although brief reports had been published earlier by Spruce and others, it was Spruce’s account of his travels in a volume edited by the famed naturalist and co-discoverer of evolution A. R. Wallace in 1908 that may have rescued the knowledge of ayahuasca from the depths of academic obscurity and brought it to the attention of educated lay people.

During this early twentieth-century period, progress in the understanding of ayahuasca took place mainly on two fronts: taxonomic, and chemical. With some notable exceptions, pharmacological investigations of the properties of ayahuasca were relatively quiescent during this period.

The botanical history of ayahuasca during this period is an amusing combination of excellent taxonomic detective work by some, and egregious errors compounded upon errors by others. Safford, in 1917, asserted his belief that ayahuasca and the beverage known as caapi were identical and derived from the same plant. The French anthropologist Reinberg (1921) compounded the confusion by his assertion that ayahuasca was referable to Banisteriopsis caapi, but that yagé was prepared from an Apocyanaceous genus, Haemadictyon amazonicum, now correctly classified as Prestonia amazonica. This error, which apparently originated from an uncritical reading of Spruce’s original field notes, was to persist and propagate through the literature on ayahuasca for the next forty years. It was finally put to rest when Schultes and Raffauf published a paper specifically refuting this misidentification (Schultes and Raffauf 1960), however, it still crops up occasionally in technical literature.

Among the investigators who helped to clarify, rather than cloud, the taxonomic understanding of ayahuasca botany must be mentioned the works of Rusby and White in Bolivia in 1922 (White 1922) and the publication by Morton in 1930 of the field notes made by the botanist Klug in the Colombian Putumayo. From Klug’s collections, Morton described a new species of Banisteriopsis, B. inebriens, used as a hallucinogen, but he also asserted that at least three species, B. caapi, B. inebriens,and B. quitensis, were used similarly and that two other species, Banisteria longialata and Banisteriopsis rusbyana, may have been used as admixtures to the preparation. Curiously, it was two chemists, Chen and Chen (1939), who did the most to clarify the early taxonomic confusion about the identity of the ayahuasca source plants. These investigators, working on the isolation of the active principles of yagé and ayahuasca, supported their investigations with authentic botanical voucher specimens (a rare practice at that time) and, after a review of the literature, concluded that caapi, yagé, and ayahuasca were all different names for the same beverage, and that their source plant was identical: Banisteriopsis caapi. Subsequent work by Schultes and others in the 1950s would establish that, in fact, Malpighiaceous species other than B. caapi were implicated in the preparation of the beverage, but considering the reigning confusion of the time, Chen and Chen’s contribution was a rare light in the forest of prevailing darkness. From subsequent fieldwork, it is now quite clear that the two main botanical sources of the beverage variously known as caapi, ayahuasca, yagé, natéma, and pinde are the barks of B. caapi and B. inebriens.

The first half of the twentieth century was also the period in which the first serious chemical investigations of the active principles of ayahuasca were carried out. Like much of the initial taxonomic work taking place during this same period, scientific progress on this front was marked at first by confusion arising from the simultaneous investigations of several independent groups of investigators. Gradually, as these investigations found their way into the scientific literature, clarity began to emerge from a fairly murky picture.

Harmine, which consensus would eventually establish as the major ß-carboline alkaloid of Banisteriopsis species, had been isolated from the seeds of Peganumharmala in 1847 by the German chemist Fritsch. Its unequivocal identification was still several decades in the future when an alkaloid named “telepathine” was obtained from unvouchered botanical material called “yajé” by Zerda and Bayón in 1905 (quoted in Perrot and Hamet 1927). In 1923, an alkaloid was again isolated from unvouchered botanical materials by the Colombian chemist Fisher Cardenas (1923) and was also named telepathine; at the same time, another Colombian team, chemists Barriga-Villalba and Albarracin (1925) isolated an alkaloid, yageine. This may also have been harmine in an impure form, but the formula assigned at the time and the melting point were inconsistent for a ß-carboline structure. To compound the confusion, the vine with which Barriga-Villalba worked had been “identified” as Prestonia amazonica, but he later revised this identification to Banisteriopsis caapi. In all of these instances, the lack of botanical reference specimens rendered the work of dubious value.

Things began to get slightly better from 1926 into the 1950s. Michaels and Clinquart (1926) isolated an alkaloid that they called yageine from unvouchered materials. Shortly afterward, Perrot and Hamet (1927) isolated a substance that they called telepathine and suggested that it was identical to yageine. Lewin, in 1928, isolated an alkaloid that he named banisterine; this was shown to be identical with harmine, previously known from the Syrian rue, by chemists from E. Merck and Co. (Elger 1928; Wolfes and Rumpf 1928). Elger worked from vouchered botanical materials that had been identified at Kew Gardens as Banisteriopsis caapi. At Lewin’s urging, based on his own animal studies, the pharmacologist Kurt Beringer (1928) used samples of “banisterine” donated by Lewin in a clinical study of fifteen post-encephalitic Parkinson’s patients and reported dramatic positive effects (Beringer 1928). This was the first time that a reversible MAO inhibitor had been evaluated for the treatment of Parkinson’s disease, though harmine’s activity as a reversible MAOI was not discovered until nearly thirty years later. It also represents one of the few instances where a hallucinogenic drug has been clinically evaluated for the treatment of any disease (Sanchez-Ramos 1991).

Working from vouchered botanical materials supplied by Llewellyn Williams of the Chicago Field Museum, Chen and Chen (1939) succeeded in confirming the work of Elger and Wolfes and Rumpf; these workers isolated harmine from the stems, leaves, and roots of B. caapi and confirmed its identity with banisterine, previously isolated by Lewin. In 1957 Hochstein and Paradies analyzed vouchered material of ayahuasca collected in Peru and isolated harmine, harmaline, and tetrahydroharmine. The investigations of the constituents of other Banisteriopsis species was not undertaken until 1953, when O’Connell and Lynn (1953) confirmed the presence of harmine in the stems and leaves of vouchered specimens of B. inebriens supplied by Schultes. Subsequently Poisson (1965) confirmed these results by isolating harmine and a small amount of harmaline from “natema” from Peru, identified by Cuatrecasas as B. inebriens.

Mid-Twentieth Century (1950–1980)

The first half of the twentieth century witnessed the initial scientific studies of ayahuasca and began to shed some light on the botanical sources of this curious hallucinogen and the nature of its active constituents. During the three decades from 1950 to 1980, botanical and chemical studies continued apace, and new discoveries laid the groundwork for an eventual explanation of the unique pharmacological actions of ayahuasca.

On the chemical front, the work of Hochstein and Paradies (1957) confirmed and extended the previous work of Chen and Chen (1939) and others. The active alkaloids of Banisteriopsis caapi and related species were now firmly established as harmine, tetrahydroharmine, and harmaline. In the late 1960s however, the first detailed reports of the use of admixtures as a regular, if not invariant, component of the ayahuasca brew began to emerge (Pinkley 1969), and it soon became apparent that at least two of these admixtures, Banisteriopsis rusbyana (later reclassified by Bronwen Gates as Diplopterys cabrerana) and Psychotria species, particularly Pviridis, (Schultes 1967) were added to the brew to “strengthen and extend” the visions. A further surprise came when the alkaloid fractions obtained from these species proved to be the potent short-acting (but orally inactive) hallucinogen N,N-dimethyltryptamine (DMT) (Der Marderosian et al. 1968). This compound had been known as a synthetic for some decades following Manske’s initial synthesis; but its occurrence in nature and its hallucinogenic properties had only come to light a few years earlier, when Fish, Johnson, and Horning (1955) had isolated it as the putative active principle in Piptadenia peregrina (later reclassified as Anadenantheraperegrina), the source of a hallucinogenic snuff used by Indians of the Carribean, as well as the Orinoco basin of South America.

The pharmacological rationale for the discovery by Schultes, Pinkley, and others in the late 1960s that ayahuasca depended for its activity on a synergistic interaction between the MAO-inhibiting ß-carbolines in Banisteriopsis with the psychoactive but peripherally inactivated tryptamine DMT had already been provided in 1958 by Udenfriend and coworkers (Udenfriend et al. 1958). These researchers in the Laboratory of Clinical Pharmacology at NIH were the first to demonstrate that ß-carbolines were potent, reversible inhibitors of MAO. During this same period, clinical work and self-experimentation by the Hungarian psychiatrist and pharmacologist Stephen Szara (1957) with the newly synthesized DMT lead to the publication of the first reports of its profound, though short-lasting, hallucinogenic actions in humans. Szara’s experiments also lead to the first recognition that the compound is not orally active, though the mechanisms of its inactivation on oral administration were not fully understood. Ironically, several decades later, the DMT pioneer Szara would be appointed as the head of NIDA (National Institute on Drug Abuse).

In 1967, during the height of the Summer of Love in Haight-Ashbury, a unique symposium was held in San Francisco under the sponsorship of what was at the time the U.S. Department of Health, Education, and Welfare. EntitledEthnopharmacologic Search for Psychoactive Drugs (the proceedings were later published under that title as U.S. Public Health Service Publication No. 1645, issued by the U.S. Government Printing Office) (Efron et al. 1967) this conference brought together the leading lights of the day in the emerging field of psychedelic ethnopharmacology. Participants included toxicologist Bo Holmstedt of the Karolinska Institute in Stockholm, ethnobotanist Richard Evans Schultes, chemist Alexander Shulgin, newly credentialed M.D. and marijuana researcher Andrew Weil, and others. It was the first time that a conference on the botany, chemistry, and pharmacology of psychedelics had been held, and as it happened, it was certainly the last time that such a conference would be held under government sponsorship. This landmark conference, and the publication issuing from it, which was to become a classic of psychedelic literature, was the first forum where the state of the art at the time regarding ayahuasca in its multidisciplinary aspects was revealed to the world. The symposium volume included chapters on the chemistry of ayahuasca (Deulofeu 1967), the ethnography of its use and preparation (Taylor 1967), and the human psychopharmacology of the ß-carbolines of ayahuasca (Naranjo 1967). It is an ironic commentary on the paucity of knowledge of ayahuasca at the time that the uses of tryptamine-containing admixtures, and their activation via MAO-inhibition, did not even surface for discussion at the symposium; the prevailing assumption was that the psychoactivity of ayahuasca was due primarily if not entirely to the ß-carbolines.

In the five years following this conference, progress was made in understanding ayahausca pharmacology and chemistry. Schultes and his students Pinkley and der Marderosian published their initial findings on the DMT-containing admixture plants (Der Marderosian et al. 1968; Pinkley 1969), fueling speculation that DMT, orally activated by ß-carbolines, was responsible for much of the activity of the brew. This notion, although plausible, would not be scientifically confirmed for another decade.

In 1972, Rivier and Lindgren (1972) published one of the first interdisciplinary papers on ayahuasca, reporting on the alkaloid profiles of ayahuasca brews and source plants collected among the Shuar people of the upper Rio Purús in Peru. At the time, their paper was one of the most thorough chemical investigations of the composition of ayahuasca brews and source plants that referenced vouchered botanical collections. It also discussed numerous admixture plants other than the Psychotriaspecies and Diplopterys cabrerana, and for the first time provided evidence indicating that ayahuasca admixture technology was complex, and that many species were on occasion used as admixtures.

In the later 1970s a team of Japanese phytochemists became interested in the chemistry of Banisteriopsis and reported the isolation of a number of new ß-carbolines and the pyrrolidine alkaloids shihunine and dihydroshihunine (Hashimoto and Kawanishi 1975, 1976; Kawanishi et al. 1982). Most of the newly reported ß-carbolines were isolated in extreme trace amounts, however, and the possibility was later raised that they might be artifacts resulting from the isolation procedures (McKenna et al. 1984).

Late Twentieth Centrury (1980–2000)

Following publication of Rivier and Lindgren’s paper, there was little further progress on the scientific front for the remainder of the 1970s. There was no comparable follow-up to Rivier and Lindgren’s work until Terence McKenna et al. (1984) published the results of their chemical, ethnobotanical, and pharmacological investigations of ayahuasca and its admixtures, based on vouchered botanical specimens and samples of brews used by mestizo ayahuasqueros in Peru. This paper was significant because it represented the first time that the theory proposed to explain the oral activity of the beverage was experimentally confirmed. The active principal was shown to be DMT, rendered orally active by ß-carboline-mediated blockade of peripheral MAO. Assays of ayahuasca fractions in rat-liver MAO systems showed that the brews were extremely potent MAO inhibitors even when diluted many orders of magnitude.

A further important discovery was the finding that the levels of alkaloids typically found in the mestizo ayahuasca brews exceeded the levels found in the upper Rio Purús ayahuasca by Rivier and Lindgren, sometimes by an order of a magnitude or more. Based on the known human pharmacology of DMT and ß-carbolines, Terence McKenna and coworkers showed that a typical dose (100 ml) of the mestizo ayahuasca samples contained enough DMT to constitute an active dose. The investigators suggested that the lower levels of alkaloids found in the Shuar samples of Rivier and Lindgren (1972) may have resulted from the different methods used in preparation. The Shuar typically soak the Banisteriopsis and admixture plants in cold water; they do not boil the plants, nor do they reduce the volume of the final extract, as is typically done in mestizo practice. These factors explained the discrepancies in alkaloid concentration found in the two different studies or at least provided a plausible rationale to explain the differences.

The decade of the 1980s also witnessed the early contributions of the anthropologist, Luis Eduardo Luna. Working among mestizo ayahuasqueros near the cities of Iquitos and Pucallpa in Peru, Luna’s work was the first to articulate the importance of the strict diet followed by apprentice shamans, as well as the specific uses of some of the more unusual admixture plants (Luna 1984a; 1984b; 1986). He was also the first to report on the concept of “plant teachers” (plantas que enseñan), which is how many of the admixture plants are viewed by the mestizo ayahuasqueros. In 1986, McKenna, Luna, and Towers published the first comprehensive tabulation of the species used as admixtures and the biodynamic constituents contained in them, pointing out that these relatively uninvestigated species comprise an extensive folk pharmacopoeia worthy of closer scrutiny as potential sources of new therapeutic agents (McKenna et al. 1995).

While conducting fieldwork together in the Peruvian Amazon in 1985, McKenna and Luna first began discussing the possibility of conducting a biomedical investigation of ayahuasca. The superior health of the ayahuasqueros, even at advanced ages, seemed remarkable and something that could be amenable to scientific study. The logistical challenges of carrying out such work in Peru, however, seemed daunting, since access to storage facilities for plasma samples was limited and local concepts of witchcraft made it unlikely that ayahuasqueros would submit to medical procedures such as collection of blood and urine samples. The workers wrote a preliminary proposal for the project following their return from the field but did not pursue funding.

In 1991, however, a fresh opportunity to initiate such a study presented itself in Brazil. McKenna and Luna were among several foreigners invited to participate in a conference in São Paulo by the Medical Studies section of the União do Vegetal (UDV), a Brazilian syncretic religion that used ayahuasca in their ceremonies. The group’s use of ayahuasca in a ritual context (under the names hoascavegetal, or simply cha, “tea”), while permitted by the Brazilian regulatory authorities, was subject to provisional review. Many members of the UDV were themselves physicians, psychiatrists, or had other kinds of medical expertise and so were most receptive to the notion of conducting a biomedical study of ayahuasca when it was proposed to them by Luna and McKenna. It turns out that this had been a part of their own unspoken agenda all along and was part of the reason for inviting the foreign investigators to the first Medical Studies Conference on Hoasca. Besides the opportunity to satisfy scientific curiousity about the human pharmacology of hoasca, the UDV had a political motive for carrying out such a study; they wanted to be able to demonstrate to the Brazilian health authorities that the long-term use of hoasca tea was safe, and did not cause addiction or other adverse reactions. The UDV physicians were hoping to enlist foreign scientists to collaborate in the study. The question of how the study was to be funded had yet to be answered.

Following the 1991 conference, McKenna returned to the United States and drafted a proposal describing the objectives of the study that was to become known as the Hoasca Project. Initially, the objective was to submit the proposal to the National Institute on Drug Abuse, but as the proposal took shape it became clear that funding for the study would be unlikely to originate from any government agency. Not only were there legal, logistical, and political problems with securing NIH funds for a study to be carried out in Brazil, it was also clear that given the nature of government drug policy, the NIH would not look favorably on a proposal that was not aimed at demonstrating serious harmful consequences resulting from the use of a psychedelic drug. Fortunately, McKenna had affiliations with Botanical Dimensions, a nonprofit organization dedicated to the investigation of ethnomedically important plants, and through this venue he was able to solicit generous grants from several private individuals.

With sufficient funding assured for at least a modest pilot study, McKenna enlisted the collaborative talents of various colleagues in the medical and academic communities. Eventually, a truly international, interdisciplinary study team was formed, consisting of scientists from UCLA, the University of Miami, the University of Kuopio in Finland, the University of Rio de Janeiro, University of Campinas near São Paulo, and the Hospital Amazonico in Manaus.

The team returned to Manaus in the summer of 1993 to begin the field phase of the research, which was conducted using volunteers who were members of the Nucleo Caupari in Manaus, one of the oldest and largest UDV congregations in Brazil. The team spent five weeks in Brazil administering test doses of hoasca tea to the volunteers, collecting plasma and urine samples for later analysis, and carrying out a variety of physiological and psychological measurements.

The result was one of the most comprehensive multifaceted investigations of the chemistry, psychological effects, and psychopharmacology of a psychedelic drug to be carried out in the twentieth century. Both the acute and the long-term effects of regular ingestion of hoasca tea were measured and characterized; extensive psychological evaluations, and in-depth structured psychiatric interviews were conducted with all volunteers; the nature of the serotonergic response to ayahuasca was measured and characterized; and the pharmacokinetics of the major hoasca alkaloids were measured for the first time in human plasma. Since completion of the field phase of the study, the results have been published in a number of peer-reviewed papers (Grob et al. 1996; Callaway et al. 1994, 1996, 1998) and are summarized in a comprehensive review (McKenna et al. 1998). Among the key findings were that long-time members of the UDV commonly underwent experiences that changed their lives and behavior in positive and profound ways; and that there was a persistent elevation in serotonin uptake receptors in platelets, possibly indicative of similar long-term serotonergic modulation occurring in the central nervous system that may reflect long-term adaptive changes in brain functions. The study did establish that the regular use of hoasca, at least within the ritual context and supportive social environment that exists within the UDV, is safe and without adverse long-term toxicity, and, moreover, apparently has lasting, positive influences on physical and mental health.

The Future of Ayahuasca Research

The field and laboratory phases of the Hoasca Project have been completed for sometime, and now that the last and final major paper resulting from the work has been published. Always conceived as a pilot study, the objectives of the hoasca study were modest and intended to indicate directions for future research. In this regard, the study was a remarkable success; like all good science, the study raised more questions than it answered and suggested several promising directions for future research. Now that ayahuasca has been clearly shown to be safe, nontoxic, and therapeutically useful as medicine, it is to be hoped that future researchers will devote sufficient interest, as well as funds, to the exploration of its healing potential.

Some Speculative Issues

With the completion of the Hoasca Project, there now exists a solid foundation of basic data to serve as the underpinning of future scientific investigations as their focus moves from the field to the laboratory and the clinic. But outside the perimeter of the cold light of reason cast by scientific scrutiny, there remain a number of issues surrounding ayahuasca that are unlikely be resolved by science alone, at least not by scientific methods as they are now understood. Ayahuasca is a symbiotic ally of the human species; its association with our species can be traced at least as far back as New World prehistory. The lessons we have acquired from it, in the course of millennia of coevolution, may have profound implications for what it is to be human, and to be an intelligent, questioning species within the biospheric community of species.

Although we have no certain answers, the question of the nature and meaning of the relationship between humanity and this visionary vine, and by extension with the entire universe of plant teachers, persistently troubles us. Why should plants contain alkaloids that are close analogs of our own neurotransmitters, and that enable them to “talk” to us? What “message” are they trying to convey, if any? Was it purely happenstance, purely accident, that led some early, experiment-minded shaman to combine the ayahuasca vine and the chacruna leaf, to make the tea that raised the curtain on the “invisible landscape” for the first time? It seems unlikely, since neither of the key ingredients are particulary inviting as food, and yet what else could it have been? The ayahuasqueros themselves will simply tell you that “the vine calls.” Others, trying to be more sophisticated and rational, but proffering no more satisfying explanation, will talk about plant alkaloids as interspecies pheromonal messengers and as carriers of sensoritropic cues that enabled early humans to select and utilize the biodynamic plants in their environment.

Still others, such as my brother Terence McKenna and I in our early work, and a more recent reformulation of a similar theory by anthropologist Jeremy Narby (McKenna and McKenna 1975; Narby 1998), argue that by some as yet obscure mechanism, the visionary experiences afforded by plants such as ayahuasca give us an insight—an intuitive understanding—of the molecular bedrock of biological being, and that this intuitive knowledge, only now being revealed to the scientific worldview by the crude methods of molecular biology, has always been available as direct experience to shamans and seers with the courage to forge symbiotic bonds with our mute but infinitely older and wiser plant allies.

Such notions are surely speculative and are certainly not science; but to an observer of the contemporary world, who has been involved both scientifically and personally with ayahuasca for many years now, I find it very interesting that such “wild” speculations keep reasserting themselves, no matter how much we try to desacralize the tea and render it down to a matter of chemistry and botany, receptor sites and pharmacology. All of those things are important, certainly; but none of them will ever explain the undeniable and profound mystery that is ayahuasca.

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Beringer, K. 1928. Über ein neues, auf das extrapyramidal-motorische System wirkendes Alkaloid (Banisterin). Nervenarzt 1:265–75.

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Can DMT Connect The Human Brain To A Parallel Universe?

 

Dr. Rick Strassman in his book DMT: the Spirit Molecule, claims that DMT, which is one of the most powerful psychedelic drugs, can provide a reliable and regular access to the other planes of existence.  He claims that DMT may actually be a gateway to parallel universes.

 

In fact, these universes are always there and constantly transmit information. But we cannot perceive them because we are simply not designed for this: our ‘program’ keeps us tuned to the standard, mentally ‘normal’ channel.  We don’t have the sensory tools available to tune into to this information. Dr. Strassman beliefs that DMT allows us to tune into to other dimensions of existence that are already present right now.

What if DMT can lead us to parallel worlds? Theoretical physicists assume that the existence of parallel worlds is based on the phenomenon of interference, writes Strassman. One of the demonstrations of this phenomenon is what happens to the light beam when passing through a narrow hole in cardboard. Various rings and colorful edges that appear on the screen on which the light falls are not just the outlines of the cardboard. As a result of more complex experiments, the researchers concluded on the existence of “invisible” light particles that collide with those that we can see, refracting light in unexpected ways.

Parallel worlds interact with each other when the interference occurs. According to the theoretical hypothesis, there is an unimaginably huge number of parallel universes, or multiverses, each of which is similar to our own and is subject to the same laws of physics. This is the reason to the fact that it is not necessary that there is anything particularly strange or exotic about different multiverses. At the same time, they are parallel due to the particles that form them and that are located in different positions in each universe.

Strassman refers to the British scientist David Deutsch, a leading theorist in this area and author of The Fabric of Reality. He has corresponded with Deutsch discussing the likelihood that DMT can alter brain function so as to grant access or knowledge about parallel worlds and the physicist doubted this possibility because it would require quantum computingThis phenomenon, according to Deutsch, “could distribute components of a complex task among vast numbers of parallel universes, and then share the results. One of the conditions required for quantum computing is a temperature close to absolute zero.” That is why the physicist finds prolonged contact between universes in a biological system unlikely.

However, Strassman notes that since DMT is the key substance that changes the brain’s physical properties so that quantum computing may take place at body temperature, establishing contact with parallel universes could be possible.  In other words, DMT changes the physiology of the brain to such a degree that quantum computing is possible, thus giving us access to these parallel worlds.

This possibility confirms many of the stories reported by those who have used DMT.  They report that it is more than a mere hallucination or a “trip”, and often report going to other worlds and interacting with beings that inhabit these worlds.  With a theoretical hypothesis in place, we can now begin to give credence to the idea that users of DMT are in fact tapping into other parallel worlds.

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11 SIGNS OF A SPIRITUAL AWAKENING

spiritualawakening

Spiritual awakening is an ongoing process of becoming a Whole Person. One who is balanced in Male and Female energy, and nurturing both themselves and those around them.

spiritualawakening2It happens as one is growing through the process of discerning truth in the world around you, and continually reaching higher and higher peaks of awareness, also known sometimes as simply “getting it”. It is what Maslow calls ‘self-actualization,’ Carl Jung calls ‘individuation,’ and other psychologists call ‘a fully functioning human being’ or ‘a complete self.’

This is both an internal and external sense of transformation that takes place, making the experience one that effects and is effected by the individual as well as all of those around you through a change in character, personal expression, and kindness that is displayed.  The purpose of this article is to focus on some of the stuff that people who experience this go through.

Listed below are signs of spiritual awakening reported by those who have experienced it. It is important to note that these symptoms will eventually fade away after one adjusts to this phase of transformation.

1. Asking Questions about the world around you and the stuff that is taking place in your life.

2. Changes in sleeping patterns to suit your needs and requirements as a growing individual.

3. Stimulated sensations like random bursts of emotion that you didn’t usually feel before, such as crying during movies, feeling compassion and empathy towards those around you, changes in body temperatures, or sudden random urges to go and do something like running, swimming, or climbing a mountain.

awakeningeye4. Having great ideas and putting them into action,seeing the depth of the truth, willingness to look beyond the tip of the iceberg, compassion on a bigger scale, and thirst for knowledge.

5. Feeling pressure in different parts of the brain, such as the frontal lobes which is the male logical and thinking part, or the back of the brain which is more connected to the female, intuitive and space of connectedness.

6. The recognition of issues that have been denied, repressed, and avoided in the past and present may surface to be processed, in many cases, this may happen in relationship to someone or something, which offers opportunity for growth for everyone involved in the vibration.

7. Changes in the body like looking younger and stronger, which also goes hand-in-hand with changes in the eating habits and life style. Everything revolves around health.

8. Having personal and peak experiences where one feels at one and in peace with her/his surroundings. Having meaningful dreams and in-depth visions are not uncommon.

9. Craving more and more to break free from traditions, outdated institutional thinking, blind conformity, and useless beliefs that do not serve the greatest good of humankind… taking that craving, and turning it into action.

10. Seeing and comprehending the world in a way with deeper meanings. More and more awareness of synchronicities between the physical world and the feelings, thoughts, and energetic representation of the physical world.

11. Watching plenty of Spirit Science, and telling random strangers about it everywhere you go. (okay, that one was special just from me ^_^ )

If you feel like someone who has been through spiritual transformation or is going through one, surround yourself with peaceful, aware, positive, healthy, and supportive people and circumstances. It is extremely important to take good care of both yourself and those around you, be gentle, and pay attention to creating a shift in toxic situations and relationships.

Informative Video on the Pineal Gland & Activating Your Third Eye

Informative video on the pineal gland and activating your Third Eye with Justin Verrengia.

Justin breaks down how to activate your pineal gland, which awakens your third eye and extra sensory super powers you never knew existed.

In this new video Justin breaks down the GREATEST COVER-UP to ever exist in human history.

It’s on your Pineal Gland, learn how to activate it, awakening your third eye and extra sensory super powers you never knew existed.

Knowledge is Power and applied knowledge is FREEDOM, share this video with everyone you can and help spread this conscious awareness with our fellow light brothers and sisters of this planet.

pineal-gland-chaga

 

Scientific Proof That We Are Becoming Literal Gods

 

What if I told you that in 1000 years, we will look like petty cavemen in our current physical and mental state compared to future humans?  There is an overwhelming amount of scientific evidence that proves that not only are our physical bodies evolving at an accelerated rate, our consciousness is as well.  We are indeed in the evolutionary fast lane, and perhaps we are witnessing the prophecies of apotheosis in action.   Our consciousness and bodies are evolving at a rate never seen before in the history of the earth

 

We can look around the world and see the signs of dramatic spiritual evolution as we continue to actualize our fullest potential.  There is an awakening happening right now, and December 21st 2012 really did mark the dawn of a new age of enlightenment.  But as this global awakening is happening, our physical vehicles and intelligence levels are also evolving as we step into the light of this new age.

In 2007, Dr. John Hawks, professor of anthropology at the University of Wisconsin-Madison, published an article in the peer-reviewed journal Proceedings of the National Academy of Sciences (PNAS) titled “Recent acceleration of human adaptive evolution”.  This article showed that positive selection within human beings has occurred at a rate 100 times higher than any other time in human history, and that this massive acceleration within evolution has happened particularly within the last 5000 years(3).

The study specifically looked for DNA sequence variation known as SNPs which are mutations at a single point on a chromosome. As indicated in Health and Medicine Week, “The researchers identify recent genetic change by finding long blocks of DNA base pairs that are connected. Because human DNA is constantly being reshuffled through recombination, a long, uninterrupted segment of LD is usually evidence of positive selection. Linkage disequilibrium decays quickly as recombination occurs across many generations, so finding these uninterrupted segments is strong evidence of recent adaptation, Hawks says” (4).

The researchers concluded that as the population of human beings continues to increase, the acceleration effect of evolution has also increased because of the amount of room there is for new mutations to occur and be passed throughout the population. According to the original journal article publication, approximately 1800 genes, or 7% of our entire genetic system, have experience recent positive selection.  They add that “To the extent that new adaptive alleles continued to reflect demographic growth, the Neolithic and later periods would have experienced a rate of adaptive evolution >100 times higher than characterized most of human evolution.”(5)

With the cultivation of agriculture, the constant changes and experimentation in diet (such as the adaptive tolerances to lactose in milk), the exposure to diseases (such as the introduction of the CCR5 gene to make people resistant to AIDS), and the massive spike in human population within the last 10,000 years, nature has been presented with the optimal breeding grounds for positive selection and new adaptive mutations in the introduction of a massive gene pool and constantly changing environments(6).

For example, in only the past few millennia, Europeans have experienced rapid changes in the gene for a protein that transfers potassium ions in and out of taste buds and nerve cells, as well as changes in genes associated with Alzheimer’s disease and even cancer.(7) John Hawks boldest of claims was recorded on the University of Wisconsin-Madison website, where Hawks says: “We are more different genetically from people living 5,000 years ago than they were different from Neanderthals.”(8) In other words, if you take a human being from 3000 BC such as an ancient Egyptian, you will find that they are more similar to Neanderthals in terms of their genetics than they are to us.

Anthropologist and geneticist Dr. Henry Harpending from the University of Utah also participated in conducting this study, and told National Geographic that “If humans had always evolved at this rate, the difference between modern humans and chimps should be 160 times greater than it really is.”(9) There is a vast body of empirical evidence that suggests that human beings have recently been the subjects of accelerated natural selection within genetic information.

There is also evidence that this recent acceleration in evolution is not only biologically physical, but is also mental in terms of intelligence. J.R. Flynn, professor of political science at the University of Otago in New Zealand, discovered that IQ scores across the globe have went up 3 points on average per decade for each decade for as long as IQ test scores have been recorded (which has been since 1910 in the United States).  This means that someone that scored in the top 10% on the IQ test 100 years ago would now been in the weakest 5%.  These increases have been occurring at a steady rate amongst both male and female genders and have been empirically verified in over 20 countries(10) (see Figure 1).

The average IQ score has always been set to 100, so if a person passes the IQ test with a score of 130, they are among the higher end of performers, and a score of 80 would deviate far from the average raw score.  What is striking is that IQ scores have had to be continuously made more difficult over the last century to keep the mean score at 100. Flynn discovered that the greatest differences were found in culturally reduced tests and fluid intelligence. Fluid intelligence is the ability to think rationality, abstractly, and find solutions to novel problems independent of acquired knowledge.

He makes adamant the fact that these are not learned-content gains through more information being accessible to people, as this would only reflect crystallized intelligence regarding the application of learned knowledge (11).  And furthermore, other environmental factors such as more education and better economic situations are impoverished when trying to adequately explain the gaps in some of the cases, such as the increase in IQ scores by a total of 20 points in 30 years by the Dutch.

 

As Flynn states in one of his original papers “The international data fall into the same pattern as the American data. Gains are about 18 IQ points per generation (30 years) on Ravens, somewhere between 9 and 18 points on Wechsler and Stanford–Binet tests, about 9 points on purely verbal tests, small or nil on Wechsler subtests such as arithmetic, information, and vocabulary”(12).

The Ravens test measures reasoning abilities using abstract objects independent of language, writing, and reading.  This means that these test increases are not a result of people having more access to knowledge and information, but shows that on the contrary, the most significant results were indicated in testings that involve pure problem-solving intelligence, such as identifying non-verbal patterns and relationships.(13) Environmental impacts that can explain these increases in IQ scores have yet to be identified, and are still being speculated upon.  These are some of the most important discoveries in psychology, which Flynn calls “a cultural renaissance too great to be overlooked”(14).

Contrary to some of the scientific consensus, human evolution is undergoing dramatic increase in terms of genetics and intelligence.  We now have scientific proof that evolution is not merely a matter of cultural ingenuity and social conditionings.  Nor is it exclusively reserved for physiological adaptation, but is in fact a concrete measurable phenomenon in human psychology that happening within our species right now.  Evolution can now be spoken of in something that is currently in a state of progression towards complexity, as we have seen from the evidence of geneticists and psychologists alike.

Is this accelerated state just one random hiccup that will plateau in the near future? Will we continue to evolve at this exponential rate from this point forward? Are we witnessing the physical manifestation of the ancient prophecies of human apotheosis in action?  This area remains ripe for investigation, and insofar as the conditions in which this evolution is occurring remain present (population increases, environmental changes, technological and intellectual refining) we should see this effect sufficiently sustained as we enter this new age of evolution and continue to explore this exciting frontier.

In 1000 years, we will be literal gods in comparison to our current state.  We will have technologies and abilities that we could only dream of right now, and our bodies will be so much more evolved that we will look back a millennium and wonder how ancient man lived such primitive lives with such archaic bodies.  Maybe we really are entering the Golden Age of spiritual and physical evolution that so many ancient cultures spoke of.

Sources:

1. The Guardian. “Is human evolution finally over?”. The Observer. 03 Feb. 2002. http://www.theguardian.com/science/2002/feb/03/genetics.research

2.  Furness, Hannah. “Sir David Attenborough: Humans have stopped evolving”. The Telegraph. Sept 2013. http://www.telegraph.co.uk/science/evolution/10297124/Sir-David-Attenborough-Humans-have-stopped-evolving.html

3. “Genome study places modern humans in the evolutionary fast lane.” Health & Medicine Week. 24 Dec. 2007: 271. Academic OneFile.

4. Ibid.

5. Hawks, John. John Hawks, Eric T. Wang, Gregory M. Cochran, Henry C. Harpending, and Robert K. Moyzis. “Recent Acceleration of Human Adaptive Evolution”. PNAS, 2007 104 (52) 20753-20758; published ahead of print December 17, 2007, doi: 10.1073/pnas.0707650104

6. See 3.

7. “Darwin’s children; Human evolution.” The Economist 15 Dec. 2007: 88(US). Academic OneFile.

8. Matmiller, Brian. “Genome study places modern humans in the evolutionary fast lane”. University of Wisconsin-Madison News. 10 Dec. 2007. http://www.news.wisc.edu/14548

9. Roach, Joe. “Evolution is Speeding Up, Study Says”. National Geographic. 11 Dec. 2007. http://news.nationalgeographic.com/news/2007/12/071211-human-evolution.html

10. Passer, Michael W. Ronald E. Smith, Michael L. Atkinson, John B. Mitchell, Darwin W. Muir. Psychology: Frontiers and Applications. 4th Canadian ed. McGraw-Hill Ryerson Limited, 2011, pg. 372-373. Print.

11. Flynn, J. R. “Massive IQ gains in 14 nations: What IQ tests really measure” .Psychological Bulletin, 101(2). 1987. 171-191. doi:10.1037/0033-2909.101.2.171

12. Flynn, J. R. “Searching for justice: The discovery of IQ gains over time”. American Psychologist, 54(1). 1999. 5-20. doi:10.1037/0003-066X.54.1.5

13. See 11.

14. Bower, Bruce. “IQ’s generation gap: is intelligence reaching new heights, or is something amiss with the tests that measure it?” The Free Library 15 August 1987.

– See more at: http://www.spiritscienceandmetaphysics.com/scientific-proof-that-we-are-becoming-literal-gods/#sthash.CXSVret2.dpuf

Scientific Proof That Our Minds Are All Connected

 

This may seem like a far out idea, but is it possible that our thoughts create fields of information that go into the Global Mind we share? Is it possible our thoughts might create “thought fields” that can interact with the thought fields of others?  There is a fascinating phenomenon in science known as the “multiples effect”. The multiples effect if when multiple people geographically isolated from one another come up with the exact same discovery at the exact same time. By 1922, there had been 148 major scientific breakthroughs identified to have been discovered in such a way. Here are just a FEW examples:

 

– Evolution (Darwin and Wallace)
– Calculus (Newton and Leibniz)
– Decimal fractions – 3 people
– Sunspots – 4 people in 1611
– Law of conservation of energy – 4 people in 1847
– Steamboat – 4 people
– Telescope – 9 people
– Thermometer – 6 people

Is it really possible that all 148 major discoveries happened at the exact same time coincidentally by people who were not sharing their ideas with each other?  Imagine two people completely geographically isolated from each other working on the same problem at the same time.  They are each intently working on the same exact dilemma, with their thoughts floating around in the consciousness field energetically interacting with each other.  It’s kind of like the experience we all have with our friends where we know what they are going to say right before they say it.  Consciousness is non-local.

Below is a picture of pyramids build in three separate ancient cultures geographically isolated from one another. There is no possible way these cultures would be able to communicate with one another, yet the pyramids they build are exactly alike.  Is this sheer coincidence?

We already know that our consciousness has energetic effects on all things in creation (thoughts/actions of other people, DNA, quantum objects, electrical circuits, biology, etc), but it appears as though our connection to each other is more than just an energetic one. There is also a transference of actual information. Our thoughts seem to create a blueprint of information that goes into the consciousness field, allowing others who are intently working on the same problem to have direct access these thoughts and the information they contain.

Your thoughts are more than just biological functions and are even more than waves of vibration. They are waves of information as well, which is why people who attempt to complete riddles, tests, and even crossword puzzles always have much higher results after the problems have already been worked on and the answers discovered by many people beforehand. This is because the thoughts of the people who worked on it prior to you have already put the answers out into this global databank of information in the consciousness field that we all share.

More on thoughts from my friend at Spirit Science:

Sources:

http://en.wikipedia.org/wiki/Multiple_discovery

http://www.ajnr.org/content/29/8/1423.full.pdf

http://www.garfield.library.upenn.edu/essays/v4p660y1979-80.pdf

– See more at: http://www.spiritscienceandmetaphysics.com/scientific-proof-that-our-minds-are-all-connected-the-multiples-effect/#sthash.mnlqwKsq.dpuf

10 Things You Didn’t Know About Lucid Dreaming

flying

Here are 10 things you (probably) never knew about the wonderful phenomenon of lucid dreaming, the ability to have conscious awareness during dreams…

1. The first lucid dreams were recorded by Ancient Egyptians.

The Egyptians were an advanced civilization which coalesced around 3150 BC – more than 5,000 years ago. According to Jeremy Naydler, author of Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred, they believed in three bodies: Shat (the corpse body), Ka (the living physical body) and Ba (the soul).

Ancient Egyptian BaBa was often represented in hieroglyphics as a human-headed bird floating above the sleeping body or corpse. Naydler notes that “…the Ba is the person but in another form. The Ba could be defined as an individual in an out-of-body state.” Was the Ba actually the lucid dreaming consciousness?

Robert Waggoner, editor of The Lucid Dreaming Experience, believes so: “…I was struck by the concept of the Babeing the part of one that flies during sleep, trance and after-death states… Many of us have had that experience, whether we call it an OOBE or a lucid dream, of flying around our sleeping body.

“For lucid dreamers, trance journeyers and OOBE-ers, the Ba may represent in a historic sense, the first depiction of a ‘mobile awareness’ separated from the physical host. Interestingly, this mobile awareness, this Ba, seems naturally connected to flying – a common and seemingly universal part of lucid dreaming. Though thousands of years separate us from the Ancient Egyptians, perhaps some of their ancient knowledge remains in our collective unconscious…”

 

2. One in five people lucid dream every month or more.

In 1988, Snyder & Gackenback conducted a scientific survey which found that 20% of people claimed to lucid dream frequently (every month) while 50% of people had done it at least once in their lives. So lucidity is not so rare, even if most people don’t know the technical name or induce such dreams deliberately. It actually seems quite normal to have spontaneous dream control – especially as children.

Many Children Have Lucid DreamsOne possible reason for this is that children are more prone to nightmares which can be highly vivid and emotionally intense. This awakens the part of the brain responsible for self-awareness, and gives the young dreamer a moment of clarity to realize “hey – I must be dreaming!” Some children use this knowledge to wake themselves up, while others transform the nightmare into a pleasant guided dream.

When I first discovered lucid dreaming in my teens, I was excited to tell my best friend Michelle about it. “Oh I’ve been doing that for years,” she told me. For as long as she could remember, she would use her imagination as she went to sleep and visualize whatever dreamscape she wanted. Then she would just pop into it and experience dream control perfectly naturally.

It may be surprising how many people you know are already lucid dreamers – you just never happened to ask them about it. Since I launched this website a lot of friends have told me they have the occasional guided dream. Pete hascontrolled his dreams since he was a child too – another natural lucid dreamer.

At the other end of the spectrum, a handful of people have written to me saying they always lucid dream every single night since childhood, and they sleep very poorly as a result, feeling like their brain never properly shuts down. I really can’t relate to this; for me, lucid dreaming is always a conscious choice or a welcome accident, but never a burden. But when any behavior starts to disrupt your everyday life, then it is a problem that needs addressing – and I urge anyone in this position to seek specialist advice from a doctor who can help.

 

3. When you close your eyes in a lucid dream, you can wake up.

Try Not to Close Your Eyes in a Lucid DreamWhen I was younger I used close my eyes to escape from nightmares. When I was frozen with terror it occurred to me that none of it was real, and I had a moment to squeeze my eyes shut tightly and shout “WAKE UP!”

Now I never end a lucid dream prematurely if I can help it. But that doesn’t stop me from accidentally closing my eyes in the dream (out of force of habit, not because they’re dry or I need to blink…) This almost always causes me to return to my physical body. Apparently, this is not true for everyone, but it sure is for some.

Luckily, if you do wake up by accident, there is a way to resume the dream from where you left off. As long as you keep your body still (so as not to disturb the sleep paralysis mechanism) and close your eyes immediately, you should find yourself back in the dream and fully lucid. It’s like changing channels on the TV. For a few seconds, both realities exist and you are free to flick between them.

 

4. Lucid dreamers can “talk” to the outside world.

Lucid Dream CommunicationIn 1975, the British psychologist Keith Hearne achieved a world first: he recorded the eye movements of Alan Worsley as he slept and engaged in a lucid dream in the lab. Crucially, the two men had agreed upon a pattern set of eye movement signals beforehand. By moving his eyes inside the lucid dream, Worsley was able to communicate with Hearne in the outside world, while he was dreaming.

This remarkable experiment proved, for the first time ever, that consciousness in dreams was indeed real. Later, EEG readings were able to record a high frequency GAMMA brainwave state in lucid dreamers, which provided further evidence of this unique state of conscious awareness. However, it was Hearne’s experiment, later replicated by Dr Stephen LaBerge at Stanford University, that showed us it really is possible for a dreamer to “talk” with a waking person in the outside world.

But what about the other way around? Can we send messages to a dreamer while they sleep? Could a two-way conversation be achieved?

Actually, yes – to a degree. When we sleep, our brains are largely ignorant to most of what’s happening in the outside world. However, for survival reasons, we do have the ability to retain some awareness and be responsive so some types of external stimulus. So, if someone gently prods you in the rib while you sleep, you will often feel the prod in the dream, albeit under a different interpretation (perhaps something as strange as a rat biting you in the side).

Perhaps not surprisingly, this effect seems to be more prominent during lucid dreams and false awakenings, when your self-awareness is much more intense. For instance, when it’s raining noisily in the real world, I experience heavy rain in my lucid dreams, too. It’s easy to verify this by looking for the stimulus when you wake up.

 

5. Lucidity arises from a special part of the brain.

The neuroscientist, J Allan Hobson, has theorized about what happens in the brain when a dreamer becomes lucid. First, we recognize that we’re dreaming, and this stimulates the dorsolateral prefrontal cortex, the part of the brain which is responsible for self-awareness and working memory. This area is usually deactivated during REM sleep – which explains why it is not typical to realize that we’re dreaming or remember all of the detail without serious effort.

Consciousness: A Very Short IntroductionOnce lucidity is triggered, the dreamer treads a fine line between staying asleep, yet remaining conscious enough to remember they’re dreaming…

Interestingly, the dorsolateral prefrontal cortex is uniquely associated with the subjective experience of deciding when and how to act. In Susan Blackmore’s wonderful pocketbook, Consciousness: A Very Short Introduction, she explains how this region is directly connected to free will – and how this may be an illusion created by our own complex brain processes. She also discusses self awareness and the contentious problem we have when we try to pinpoint the location of our conscious inner self.

 

6. Lucid dreaming can be mapped as a state of consciousness.

Susan Blackmore’s work highlights another important feature of lucidity: that it may be a special state of consciousness distinct from any other. Can these individual states be mapped? Some scientists believe so.

Here is a diagram Pete whipped up based on Blackmore’s conclusions and the existing theories of human consciousness. Although it is extremely difficult to know the relevant dimensions, it is possible to visualize how these conscious states might be mapped in a vast multidimensional space. Note how some states are easy to reach (being wide awake, false awakenings and dreaming) while others are far away (deep sleep, sleep paralysis and mystical experiences).

States of Consciousness

7. Certain vitamins will increase your dream intensity.

Vitamin B6 for Lucid DreamsVitamin B6 (also known as Pyridoxine) plays a key role in brain and nerve function. Healthy adults need just 1.3 mg of Vitamin B6 each day and this can be acquired through foods like bananas, carrots, oranges, spinach, fish, chicken, liver, beans, eggs and nuts. However, to achieve the dose necessary for greater dream intensity, take a 100 mg supplement such as Nature Made Vitamin B6.

So, what happens in your body when you take this supplement? Vitamin B6 converts Tryptophan into Serotonin, which produces much more vivid dreams. You may wonder why you can’t just take a Serotonin supplement, as there are plenty available. Unfortunately, the blood brain barrier wont let it in directly; the conversion has to take place in the body.

To boost your chances further, eat foods containing Tryptophan around the same time you take your B6 pill, a few hours before bed. Tryptophan-rich foods include cheddar cheese, chicken, salmon, lamb, eggs, white rice, flour and milk. So, there really is something to be said about cheese dreams.

 

8. Lucid dream orgasms can be real.

Lucid Dream OrgasmsScientists have found that lucid orgasms can sometimes be accompanied by a real physical response, including increased heart rate, changes in vascular tissue and other muscular reactions. Sometimes, however, it’s purely in the mind – although this doesn’t make it any less real to the dreamer in their super-sensory dream environment. There is also heaps of anecdotal evidence to show that men who experience a lucid dream orgasm also ejaculate in real life.

The problem many people find is that it’s difficult to hold onto conscious lucidity until the critical moment. Lucid dream sex is highly arousing and beginner oneironauts will most likely wake up before the experience has even got going. In this way, sexual lucid dreams aren’t ideal for beginners, yet they’re usually the ones most motivated to seek them out for the novelty value.

 

9. Meditation is profoundly linked with self-awareness in dreams.

There is a proven scientific link between meditation and lucid dreams. I find that the more frequently I meditate, the more I recognize when I’m dreaming. For all it’s simplicity (switching off conscious thought) meditation helps me to reach blissful places of relaxation and insight. It also helps to me enter altered states of consciousness at will (great for Wake Induced Lucid Dreams) as well as increase my physical self-awareness and visualization skills (for Dream Induced Lucid Dreams.)

Meditation and Lucid DreamsThere is one thing I frequently rave about on this site and that is brainwave entrainment. This was the key in my learning how to meditate. First in the form of binaural beats, and now in the much more powerful form of isochronic tones, brainwave entrainment is a scientifically proven way of molding your brainwave frequencies, to produce altered states of consciousness on demand.

The most notorious application for audio entrainment is meditation – and this delivers us very close to the lucid dreaming state. I highly recommend beginners invest in a good entrainment MP3 or CD to kick start their internal voyages in meditation. My favorite is the Lucid Dreaming MP3 with Isochronic Tones by Meditation Power.

10. Tibetan Buddhist Monks practice lucid dreaming on their path to enlightenment.

Tibetan Buddhist Monks Practice Dream YogaTibetan Dream Yoga is the original form of lucid dreaming. It is a philosophical practice created in Tibetan Buddhism at least 1,000 years ago.

Just like lucid dreams, the aim of Dream Yoga is to awaken the conscious self from within the dream state, which they call “apprehending the dream”.

However, Buddhist monks have more esoteric goals in mind. Their aim is to harness the power of the conscious dream state and then complete a number of set tasks to take them to the next level, including:

  • Practice sadhana (a spiritual discipline)
  • Receive initiations, empowerments and transmissions
  • Visit different places, planes and lokas (worlds)
  • Communicate with yidam (an enlightened being)
  • Meet with other sentient beings
  • Fly and shape shift into other creatures

The ultimate goal in Tibetan dream yoga is to apprehend the dream, then dissolve it completely. Deprived of physical stimulus via the sleeping body, and conceptual stimulus via the dreaming mind, they can observe the purest form of conscious awareness through profound meditation in a lucid dream.

For step-by-step tutorials on lucid dream exploration, check out The Lucid Dreaming Fast Track, my digital course for beginners and beyond.

Written by Rebecca Turner of www.world-of-lucid-dreaming.com