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Swift as a shadow, short as any dream,
Brief as the lightning in the collied night,
That, in a spleen, unfolds both heaven and earth;
And ere a man hath power to say “Behold!”
The jaws of darkness do devour it up:
So quick bright things come to confusion.

As I gradually accustomed myself to seeing through the worldview of the pre-Colombian peoples of the Amazon and Andes, I began to perceive the lineaments of archaeological sites in ways I previously hadn’t been able to. At Ollantaytambo, for example, after ascending to the Sun Temple I found that the features of the severely defaced jaguars carved upon the Wall of the Six Monoliths were far clearer, lying just beneath the scars left by Spanish vandals.

This sudden seeing of what has long lain in plain sight is hardly a new experience.

Europeans knew about the Paleolithic temple caves for centuries before recognizing their actual time depth and inestimable cultural worth. Yet saddled with a worldview that disallowed the existence of human culture before 4004 BCE (that is, the date of Bishop Ussher’s calculation for the creation of the world), visitors to the caves simply could not perceive the vast antiquity of the iconography from 25,000 years before. The graffiti they scrawled upon the walls testifies to this. It wasn’t until European science had tentatively begun to establish the hoary time depths of the geological processes of the Earth that the possibility of evolution, fossil records, and human culture of anything other than superficial depth could be perceived.

Yet, the revelation of the deep past is a cat and mouse game, our unseen inheritance a plaything in the hands of the industrial forces unleashed upon Peru.

This fact was driven home to me some time after my return from the ancient temple complex of Chavín when, in the darkness of the wee hours of the morning, I walked out of Takiwasi after an ayahuasca ceremony. Continue reading “”

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Learning Is the Only Thing for You!

Welcome students (and other visitors)! This video offers a radical proposal: Learning is not really about “acquiring information.” It’s original meaning is to find a path, to track, even to hunt. What does that have to do with your university education? Please watch the video below to find out!  

I can’t resist sharing this marvelous quotation of Merlin from T.H. White’s The Once and Future King, a delightful book that retells the old Arthurian mythos for a 20th century readership (and, eventually, theater. The musical Camelot is based upon it):

“The best thing for being sad,” replied Merlin, beginning to puff and blow, “is to learn something. That’s the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then — to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the only thing for you. Look what a lot of things there are to learn.”

But what is this word, “to learn”? Where does it come from? It turns out originally it is the language of wayfinding and hunting. Tracking.

According to Robert Macfarlane’s The Old Ways,

“The trail begins with our verb, to learn, meaning ‘to acquire knowledge.’ Moving backwards in language time, we reach the Old English leornian, ‘to get knowledge, to be cultivated.’ From leornian the path leads further back, into the fricative tickets of Proto-Germanic, and it the word liznojan, which has a base sense of ‘to follow or to find a track’ (from the Proto-Indo-European prefix leis-, meaning ‘track’). ‘To learn’ therefore means at root ‘to follow a track.’ Who knew? Not I, and I am grateful to the etymologist-explorers who uncovered those lost trails connecting ‘learning’ with ‘path following.'”

I look forward to finding paths and hunting together with you this semester! RT

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On Listening to Ravens

From “The Servant and the Raven, “a fantasy novel I am writing inspired by the Brother Grimm’s old fairytale, “The White Snake.” In this excerpt, the two friends, Caedmon mac Cumhaill and Egil Skallagrimsson, resume an earlier conversation about the uncanny powers of ravens.

When the young bard finally returned, the sun had just slid behind the Valley’s high wall and the land within taken on a cool rich emerald hue. Neither youth felt the need to speak. Sitting a little distance from Caedmon, his back against the wall, Egil drew a bone flute from an inner pocket and played meditatively upon it for a while. He then set it beside him, and, as if off-handedly, said, “Speaking of ravens…”

Caedmon turned and studied him. His new friend’s eyes were set in a distant gaze, as if he were about to launch into a tale that had to be gathered up from some far-away region.

“When I was a boy, I travelled much with my father. Those days the petty kings no longer dared stir out of their castles, so strong had the Volsung overlordship become, and so they contented themselves with hunting, whoring, and listening to songs from wandering bards such as my father. It didn’t hurt that my dad was a magician of the sleight-of-hand variety either. Making gold coins appear out of a lordling’s ear always went down well among the rustics.”

Egil laughed bitterly, the memory of those old days still strong within him. Caedmon listened with fascination – what had prompted the bard to share this story with him?

“Of my exiled father’s high art and lineage,” Egil continued, “the kinglets in their tankard thumping halls knew nothing, nor did they care. We eked out a living, and during winter the times got lean indeed.

One evening, my father sat with me before the stingy fire of a miserable inn, tossing our pouch of gold coins up and down in his hand. It was getting perilously light. Outside, an icy wind was gusting out of the North and the dark clouds blacking out the stars over the mountains promised another heavy fall of snow. Although my dad said nothing, I knew we’d need to make the shelter of the next castle soon or freeze in the land of the inhospitable Odin’s Folk.

Yet even in the worst of circumstances, my father never lost his ear for a tale.” Continue reading “On Listening to Ravens”

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Answer to Daedalus: A Review of Psychedelic Integration

There’s an old Greek tale about a master craftsman named Daedalus who built a labyrinth to contain a monster, a half-man, half-beast who consumed offerings of human flesh. When the beast was slain, suspicion fell upon Daedalus as an accomplice and he was imprisoned in a tower along with his son, Icarus. There Daedalus turned his genius to fashioning wings, which he assembled with feathers, rags, and wax. As he fitted the wings to his son’s arms, he warned him: “Don’t fly too near to the sun, my boy, lest the wings melt and you plummet to your death.”

For Icarus, escaping the labyrinth and sailing into the empyrean was so enrapturing that he became reckless, flying closer and closer to the sun. Finally, the sinews of his wings melted in the searing heat, and he fell into the depths, leaving his father to grieve over his broken body.

Marc B. Aixalà’s Psychedelic Integration might be subtitled, “An Answer to Daedalus,” so sincere and thoroughgoing is its quest for answers to the grieving father holding the shattered ego of his youth in his arms.

How many readers of this review have sat unaccompanied after an ayahuasca retreat or psychedelic experience, Daedalus-like, grieving their fallen self without real hope of resurrection? And how many have, nonetheless, painstakingly (or miraculously) reintegrated their shattered being, and found their wings no longer quite so waxen in the aftermath? Most would, no doubt, say such deep work is not possible alone – and that finding someone skillful in the art of integration straight away could have spared them and others much suffering. Continue reading “Answer to Daedalus: A Review of Psychedelic Integration”

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The Mind of Plants: A Review

Potawatomi elder and botanist Robin Wall Kimmerer once reflected, “Had the new people (the Euro-American invaders) learned what Original Man was taught at a council of animals – never damage Creation, and never interfere with the sacred purpose of another being – the eagle would look down on a different world.”

Indeed, there would be eagles to look down on us now instead of pigeons.

Yet she reflects further, in her book Braiding Sweetgrass, “Maybe the task assigned to Second Man is to strive to become naturalized to place, to throw off the mind-set of the immigrant. Being naturalized to place means to live as if this is the land that feeds you, as if these are the streams from which you drink. To become naturalized is to know that your ancestors lie in the ground, to take care of the land as if our lives and the lives of all our relatives depend upon it. Because they do.”

Yet how are we to come home to this Earth, this Turtle Island, upon which most of us, children of invaders and immigrants as we are, have never truly walked? How are we to “go native” — except through our storytelling?

The Mind of Plants: Narratives of Vegetal Intelligence is an eloquent and loving step in that direction. Continue reading “The Mind of Plants: A Review”

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How Stars Became: A Creation Myth by Maitreya Tindall

My father used to tell me a story, a story that his father told him and his father had told him, about a time when animals were free. The story about how stars became. Father said that there was a time when, gazing up into the night sky, instead of the dark bluish sky dotted with stars you saw pure light. Heavenly, almost. One glance at it and you’d feel as if all your worries melted away, soothed by the light, its warmth sinking into your bones. Every night, all the animals would gaze up into the sky for hours on end, bathing in the radiant light.

But one day that all abruptly ended because of one grasshopper’s idea.

One night no different than any other, as all the animals were bathing in the golden light, Grasshopper had an idea. “I should fly up there. Being a winged creature, I’m sure I could do it. If the light is incredible from down here, it must be something of dreams up closer to it.” The words escaped his mouth before he had time to stop them. The whole forest went quiet for a few seconds, then, as if planned, all the birds exploded out of the trees. They had heard him. Feathers scattered everywhere for a chaotic few seconds, covering the sky with all different colors. Grasshopper, who had also taken flight, struggled in the midst of the chaos. After seconds that felt like hours, he dropped back to the ground, where he stayed hidden in the long grass. There he is to this day, not daring to fly above the grass for fear of being trampled by the ferocious flurry of feathers. Now, he only jumps above the grass in a feeble attempt to get a glimpse of the light.

Meanwhile, far from grasshopper swarmed the birds. The smaller, less powerful birds fell back down to earth, their wings tattered by the sharp talons and ferocious wings of the bigger birds. As soon as the remaining birds touched the light, they were set afire. Shrieking and squawking in pain, the panicked birds began flapping their wings in a desperate attempt to stop the flames from swallowing their bodies. After a few agonizing minutes, the flames died down. The large brown birds that had touched the light were no more. In their place loomed scaly creatures flapping their huge wings. Spikes ran along their necks and backs, their beaks were painfully twisted into scaly snouts, and sharp teeth lined the inside of their gaping mouths. Dragons!

Doomed they were to seek darkness in the depths of caves hiding from the light, yet greedily they stowed away gold coins in a feeble attempt to replace the heavenly light. The smaller birds, on the other hand, had been transformed into phoenixes: large birds with the tips of their feathers still in flames, glowing a radiant reddish orange hue. Cursed to live on in this forsaken world for all of eternity, unable to die, they would burst into flames whenever their bodies became too old. Once more, they were born in scathing flames.

For they had angered God. The light is a holy thing, a blessing to the animals, and the birds had greedily gone up seeking for more bliss. For this God punished them. And to stop other birds from trying to fly to the light, he covered the sky in an endless cape of darkness. Every night instead of the accelerating light there would only be shadow. Though other birds continued to try to reach the light, desperately poking holes in the infinite cape, trying to get through was pointless. Like bugs to a bulb, they banged desperately, all their efforts in vain. And to this day, every night all the birds flock up to the cape, poking holes in the night sky, in hope to once more bathe themselves in the heavenly light. And those are the stars we see today.

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Dead Hope: A Thanksgiving Tale by Maitreya Tindall

It was raining, dark rain clouds covered the gloomy sky, Raindrops pounded in the tiny coop’s roof like nails. I shifted uncomfortably in the straw. I lifted my head drowsily as my vision cleared. I glanced around. My friends lay snoozing in the straw shuffling towards each other for warmth. Suddenly, something cold and wet splattered on my head. “Ugh not another leak!” I groaned. Sitting up, I shivered. I guess I should wake up the rest of the coop I thought wearily. I dragged myself out of the comfy straw bed and walked to the coop door glancing through the thick barbed wire. I sighed. Longing swelled in my chest. Longing to feel the wind through my hair and the grass touching my feet instead of the rough dry shed around. I turned around regretfully. Well, there’s no use thinking about it now.

Once I had awakened my friends, we all huddled in groups murmuring excitedly to one another as we waited impatiently for our feeder to come and deliver us scraps. “What do you think it’ll be today?” I asked Raya excitedly, “Maybe they’ll give us some moldy bread as a treat today!” Raya exclaimed happily, “Or maybe some hard raisins!” Finn piped in. The chattering was suddenly interrupted by the creak of the coop door opening “The feeders here!” Jack said. A large turkey wearing a messy button-up shirt, some filthy jeans, and a straw sun hat entered the coop with a black dirty bucket filled with all sorts of leftovers. Behind him stood a turkey I had never seen before, wearing a black trenchcoat and carrying a shiny black suitcase. Continue reading “Dead Hope: A Thanksgiving Tale by Maitreya Tindall”

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Look What a Lot of Things There Are to Learn! Jeremy Narby’s “Plant Teachers: Ayahuasca, Tobacco and the Pursuit of Knowledge”

Jeremy Narby’s Plant Teachers: Ayahuasca, Tobacco, and the Pursuit of Knowledge is an elegant little tome (minus the endnotes it weighs in at 87 pages) that richly deserves a close reading and rereading. It’s a work you want to put on your bookshelf and keep there. For what it does is a rare commodity in the hyped-up world of the psychedelic goldrush: it slows down and listens.

And who would have imagined there is still so much to learn about tobacco and ayahuasca? Continue reading “Look What a Lot of Things There Are to Learn! Jeremy Narby’s “Plant Teachers: Ayahuasca, Tobacco and the Pursuit of Knowledge””

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Singing to the Waters

On August 2nd in the early afternoon, we were gathered in the meadow on my land in Mendocino singing “Happy Birthday” to my daughter, Maitreya. She had just turned 12. As the cake was being sliced, one of the children in attendance spoke up: “Is that fog?”

I took one glance into our ancient redwood forest and broke into a run. “That’s smoke!” I cried out. “We’ve got a fire!” Drawing closer, I saw the interior of one of the towering old trees, already hollowed out by a long-ago conflagration, blazing. Whipping my phone from my back pocket and calling 911, I raced over to the neighbors and banged on their door crying out, “Fire!”, and then plunged down into the woods. By the time I got there, the flames were ascending the interior of the tree like a snake and were aggressively climbing upwards. Our whole forest was threatened. Our whole neighborhood was threatened.

Through my daze of adrenalin, I tried to do my bit in rallying our response, but garden hoses were useless. It was only when our friends from the local volunteer fire department pulled up in their 4,000-gallon tanker that the fire could be extinguished.

We were lucky that day. There was no wind to spread the fire, we caught sight of the smoke in time, and the fire department was swift in their response, but I was in an adrenalin haze for a couple of days afterward. Our forest is our life – six acres of redwood trees, some of whom were already sailing aloft when the stones of the Norman cathedrals were being laid in England. Without them, how would I live?

Beneath our land runs a stream, an underground watercourse that feeds these soaring pillars and keeps our woods emerald-green, even in the heart of summer. As I watch the water levels (I can literally gaze down into our well) drop inch by inch during this drought, I wonder if we’ll make it through. I look up at the sky every day. Check the weather report. We’ve ordered huge capacity water tanks and are preparing to drill far deeper than the mere 30 feet of our present well.

Some days I’m seized by a low-grade panic. What happens to us, to our forest, if the rain ceases to come?

Stalking just over the horizon are war and disease, refugees and the homeless. Economic, social, and ecological systems evidence their slow-motion collapse. Dictatorship looms on the Right, and the Left becomes progressively fanatical and silly.

What to do? Having grown up on the streets with no family, one of my primary motivations in moving to this remote area of the coast was to provide a safe haven for my daughter, a “paradise” in its old Indo-European meaning of a “walled garden or fortification.” Indeed, the name of the land when we purchased it was already “Saranam.” “Refuge” in Pali, the language of safety in the Buddhist tradition.

Yet the world’s on fire everywhere. Continue reading “Singing to the Waters”

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Your Grandma’s Guide to Ayahuasca

Written in a kindly, didactic tone and grounded throughout in solid research, Grandmother Ayahuasca: Plant Medicine and the Psychedelic Brain is the book you would give to a starry-eyed youngster eager to set forth to the Peruvian jungle, or your grandma who just expressed interest in that unpronounceable plant you keep talking about. It is a primer: a straightforward introduction to the neurobiology, culture, history, and experience of ayahuasca.

It is, in short, highly accessible. Grandmother Ayahuasca offers up-to-date information and reflections upon the neurology of psychedelic experience, the anthropology of plant medicine use, quantum mechanics, therapeutic effects of plant medicines, epigenetics, plant sentience and sapience, and shamanic technique — along with the usual collection of “trip reports.” It concludes with a valuable discussion of the challenges of integration of entheogenic/psychedelic experience and reflections on its role in healing the anima mundi.

It also has a touch of naivete. Continue reading “Your Grandma’s Guide to Ayahuasca”

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Time Travel

When I was a boy in grade school, my class went to visit an old California hacienda. I don’t remember any details from that field trip except one: standing in a golden beam of light dusted with motes, in a room of broad expanse, breathing in and feeling the creaking, old aromatic wood surrounding me. In my memory, there is a fragile sense of timelessness and of profound rightness. This is California my body told me. A land of trees and clean air and sunshine. A place where you can just breathe and the world comes to you through your senses.

Maybe it was a hard thing to lay on a boy who was growing up in suburbs smelling of stale chemicals, where the wind never brought any good news. My body has ached for that still sunshine ever since.

But my mind has ached for time travel. Continue reading “Time Travel”

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The Koan of the Historical Christ

Koans are riddles of existence, enigmatic statements that probe the depths of Buddha nature. Posed by Chinese sages with a mischievous sense of humor, they challenge the meditator to get inside the phenomenon of emptiness, to realize it for oneself and embody it. Responses to koans are often acted out in the dramatic setting of dokusan, or personal interviews with one’s teacher.

When a koan is trotted out before a nonmeditating friend, it can lead to extraordinary contortions. For example, this little charmer:

Say something without moving your lips and tongue.

Simple. But as your clever friend strains their wits to solve the dilemma, mumbling out answers or scribbling in the dirt with a finger, it’s obvious the riddle is perfectly impenetrable without logging some serious time on the meditation cushion.

Koans teach about transformation too, but not the magical kind. At least in my own experience, they teach how life and death are the same matter. Indistinguishable. And that when we realize “self-nature, self-nature that is no nature,” we go beyond “mere doctrine.”

Yet they must be penetrated first. Seen into. Experienced from within, not tinkered with from without.

The ethnobotanist and Amazonian explorer Mark Plotkin recently challenged me to write a book on Jesus as shaman. When I broached the idea to my 11 year old daughter, she protested vigorously.

“Jesus is way bigger than that!” He’s a spirit and you can’t claim he’s just one thing or another.”

And she was right. There are hundreds of “Jesuses” in contemporary culture, and if you add the many versions of Jesus that existed in the past – from the Jesus of St Francis of Assisi to the Jesus of the Inquisition — it’s justifiable to declare, as my daughter Maitreya did, any version of Jesus as glaringly incomplete, if not downright absurd.

Or worse: A crock, a holdover of an era of mystery religions that cling to us like a vestigial growth.

From the perspective of what we now know about the historical Jesus, and it’s become quite a bit, Christianity is an aberration. When the Temple fabric was rent, it was the soul of Humanity that was torn and no serious mind, able to hold the tremendity of the grief and joy of our species, can deny it.

Jesus, the healer, the wonder worker, the prophet, the lover of the people of Israel, the Messiah whose heart was broken well before his body upon a cross, was very likely a significantly different figure even from the one depicted in the Gospels, written as they were decades after Jesus’ life and by then divorced from the Jewish community of Jesus — whose family continued worshipping in the Temple, the heart of Judaism.

Continue reading “The Koan of the Historical Christ”

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What the Psychedelic Renaissance Could Learn from Amazonian Shamans

When ethnobotanist Mark Plotkin showed up on the UC Berkeley campus for this interview, he was accompanied by a shaman. And it was no blond guy with dreadlocks from Brooklyn who presided over weekend ayahuasca ceremonies, either.

Don Fernando was a member of the Ingano tribe, a soft-spoken middle-aged man wearing a baseball cap who Plotkin had brought to the United States as part of a campaign to help him protect his people from the violent incursions into their region by timber and oil companies. Unlike most anthropologists, who may work to document dying cultures before they are snuffed out, Plotkin’s organization, the Amazon Conservation Team, or ACT (www.amazonteam.org), has been remarkably effective in doing something to protect the rainforest, its peoples, and its shamans.

Cultural and ecological survival is high-stakes work, however. Before arriving, Plotkin said, “You can photograph me if you want, but no photos of the shaman. If his image got back to Colombia, it could be very dangerous.”

As one of the few remaining swashbuckling ethnobotanists trained by the legendary Amazonian explorer Richard Evans Schultes, Plotkin also has a deep, abiding love of the healing and visionary plants of the rainforest. He is the author of several books: Tales of a Shaman’s Apprentice, Medicine Quest, and his newly released The Amazon: What Everyone Needs to Know.

While he claims that as a scientist the “technology of the spirit” practiced by shamans is beyond his understanding, it is likely that the two men who settled into their seats in the campus coffee shop knew more about shamanism than could be found on the shelves of the nearby UC Berkeley library.

Continue reading “What the Psychedelic Renaissance Could Learn from Amazonian Shamans”

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A Psychedelic Eucharist? Brian C. Muraresku’s The Immortality Key: The Secret History of the Religion with No Name

Over the years, I have seen some wild callings. A geologist shows up in the rainforest to study a mysterious boiling river, drinks the brew of the local shaman, meets the spirit of the river and becomes the ecosystem’s champion on a global scale. A young man drinks ayahuasca and, through much fortuitous circumstance, gets his medical degree at Stanford so he can champion the use of plant medicines in healing. A young woman has a vision of the womb of life at a treatment center for addiction in Peru and goes on to study the phenomenology of healing experiences with icaros, or sacred songs, becoming a pioneer in the psychotherapeutic discipline of integration of psychedelic experiences.

The list goes on, of course.

This is what makes self-confessed “psychedelic virgin” Brian Muraresku’s “calling” to reclaim the memory of the original Christian sacrament all the more interesting. Stirred by the recent resurgence of psychedelic research, Mr. Muraresku, a lawyer and Jesuit trained scholar of the Classics (oh, let’s throw in Sanskrit for good measure) embarked upon a timely quest: to take up the tracks of classicist Carl Ruck, chemist Albert Hofmann, and mycologist Gordon Wasson in their groundbreaking 1978 publication, The Road to Eleusis. This work, largely reviled and ignored, wove a compelling case that the kykeon, or sacrament utilized in the ancient Eleusinian mysteries, was psychoactive and thus the visionary experience reported within the Telesterion were facilitated by sacred plants.

Continue reading “A Psychedelic Eucharist? Brian C. Muraresku’s The Immortality Key: The Secret History of the Religion with No Name”

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Tree: A Definition

I was recently invited to contribute to a glossary of “vital vocabulary” being compiled by Eliana Otta for the Ecoversities website. I chose the word “tree,” and quickly realized my task was impossible.

Tree: A Definition

In the forest on my land in Mendocino grows a Redwood tree. As ancient and strong as a dragon, she was a sapling when the pillars were first laid in the Norman cathedrals. Now she vaults into the heavens like Yggdrasil.

At times, I place my hand upon her thick bark and, her knight, swear to protect her to my dying breath, even as the sound of chainsaws oppress her forest. Other times, I crouch like a trembling mouse in her shelter, the agony of raging fires and deadly viruses overwhelming me. I hold on. “Root me. Come into my dreams. Free me of fear, oh holy one.” My head lies in a deep crevice in her trunk, gazing into the blue sky shimmering with green leaves.

The futility of defining her makes me laugh, she whose being, rooted in symbiosis throughout the forest, encoding and transmitting information from the sky, filled with centuries of wisdom and knowledge, is beyond the encompassing of my tiny awareness.

I only ask that I may be held by her, and all the Earth’s forests, until I breath my last into Her, the Great Mother of us all.

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Goblins Are Cool!

When my daughter Maitreya was four years old, I read her her first novel, The Hobbit.

She was doing pretty good with it! She followed along as she met Bilbo and Gandalf, and showed interest in the dwarves and thought Rivendell, Elrond and the rest of the elves were good too. But her fascination only really awoke when we had followed the party up into the Misty Mountains and watched Thorin and Co get abducted by goblins!

Oh no! As the dwarves were led down into the dark, netherworld of the mountains, driven forward by ruthless, whip-wielding goblins singing horrible songs, Maitreya turned to me, excited, and declared, “Goblins are cool!”

I agreed. “Yeah, goblins are cool!” I said.

Continue reading “Goblins Are Cool!”

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Alcohol Is a Spirit: Healing Addiction in the Native American Church

The word Spirit, the “animating or vital principle in man and animals,” comes to us via the Latin spiritus, “soul, courage, vigor, breath,” and is related to spirare “to breathe.” Its plural form, spirits, or a “volatile substance,” is an alchemical idea, and it was only in the 1670s that it usage narrowed to its present meaning: “strong alcoholic liquor.”

Yet lurking within our modern, dry categorization of strong alcohol as “spirits” this original sense of animating power remains firmly entrenched. As Shakespeare’s Falstaff put it, a good sherris-sack “Ascends me into the brain, dries me there all the foolish and dull and crudy vapors which environ it, makes it apprehensive, quick, forgetive, full of nimble, fiery, and delectable shapes, which, delivered o’er to the voice, the tongue, which is the birth, becomes excellent wit.” Not only that, it breathes courage into the soul, it “illumineth the face, which as a beacon gives warning to all the rest of this little kingdom, man, to arm, and then the vital commoners and inland petty spirits muster me all to their captain, the heart, who, great and puffed up with this retinue, doth any deed of courage, and this valor comes of sherris.”

This is the language of spiritual inspiration, not mere infatuation with a physical effect. Perhaps we should take ourselves at our word. What if alcohol really is a spirit? What is approaching it as a spirit is an effective way to heal addiction to alcohol?

Continue reading “Alcohol Is a Spirit: Healing Addiction in the Native American Church”

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Mayantuyacu Retreat June 18th to 26th 2020

Juan and Susana

Dear Friends, for fifteen years I have been accompanying committed men and women into the heart of the Peruvian rainforest to work with Asháninkan healer and teacher Juan Flores Salazar at his Mayantuyacu center. This 2020 journey is inspired by the vision of hope and renewal this beginning of a decade brings.

I am inviting a small group of men and women committed to their inner paths to an immersion in nature, with nature, and through nature; individuals willing to support the co-creation of a safe and solid container for each other; and who are ready to go deep into their own healing, blind spots, and overall growth. I will be accompanying and facilitating the process all the way through.

Please see the full invitation by clicking the link below!

Susana Bustos, Ph.D.

Mayantuyacu Retreat 2020

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The Scientific Evidence that Enchantment in Nature Heals Us

I want to share excerpts from two articles recently published by the Sierra Club, “The Science of Awe” by Jake Abrahamson and “Outdoors for All” by Richard Louv. These essays explore this extraordinary power of awe/enchantment in Nature to heal us, physically, psychologically, and spiritually:

“Scientifically speaking, the state of awe, an emotion that, psychologists are coming to understand, can have profoundly positive effects on people. It happens when people encounter a vast and unexpected stimulus, something that makes them feel small and forces them to revise their mental models of what’s possible in the world. In its wake, people act more generously and ethically, think more critically when encountering persuasive stimuli, like arguments or advertisements, and often feel a deeper connection to others and the world in general. Awe prompts people to redirect concern away from the self and toward everything else. And about three-quarters of the time, it’s elicited by nature.

IT WAS ONLY 11 YEARS AGO that psychologists Dacher Keltner of the University of California, Berkeley, and Jonathan Haidt, then at the University of Virginia, proposed awe as an emotion worth studying. “In the upper reaches of pleasure and on the boundary of fear,” they wrote in the journal Cognition and Emotion in 2003, “awe is felt about diverse events and objects, from waterfalls to childbirth to scenes of devastation… Fleeting and rare, experiences of awe can change the course of a life in profound and permanent ways.” Continue reading “The Scientific Evidence that Enchantment in Nature Heals Us”

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The “Shamanic” Invasion — On the Encounter between Amazonian Shamans and Western Apprentices

Jacques Mabit

This from Jacques Mabit, the founder of Takiwasi and a pioneer among those Westerners who have apprenticed in the ayahuasca tradition. Mabit is unique in that he has lived in South America for decades and so is deeply informed of the inside workings of the world of Amazonian vegetalismo. Noteworthy here is his discussion of the “well-developed art of seduction” that we Westerners are virtually defenseless before, which have led to virtual cults surrounding certain Shipibo shamans. Western apprentices of these Shipibo shamans now utilize the same “darts” to seduce their followers here in the West.

In the small haven of the High Peruvian Amazon where I have lived for almost 20 years, I am seeing a growing wave of Westerners eager to approach the practices of traditional Amazonian medicine. Having myself been one of the initiators of this movement, I cannot help but oscillate between satisfaction and fear in the face of this enthusiasm for what is now known as “shamanism”; a very inappropriate term from an anthropological perspective. The progressive realization that Westerners have of the serious deficiency of sacredness in their everyday lives, and the audacity of some, take them to the other side of the world in search of a renewal of their spirituality that seems to bring hope. At the same time, the Westerners’ capacity to transform everything they touch into a commercial product, including spirituality, has something terrifying to it. We are currently witnessing a massive landing of people from countries in the North of the world coming to the most isolated corners of the forests, mountains and deserts of Peru, and to many other places, to discover the “shaman” that is still “pure”, and who can reconcile them with themselves. It is here that things get complicated in a particular way, after the movement began in the opposite direction with the shifting of “shamans” to Europe, and white people presenting themselves as initiated and capable of substituting indigenous teachers.

When a Westerner and an Amazonian or Mestizo shaman meet, it is not just two people coming face to face, it is two cultures discovering each other, and finally, confronting each other. Continue reading “The “Shamanic” Invasion — On the Encounter between Amazonian Shamans and Western Apprentices”

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The Immolation of Notre Dame and Why We Might Want to Give Her Back to Nature Again

There is an old paradox discussed by Heraclitus, that great ancient philosopher of impermanence, called “The Ship of Theseus.” It poses this question: “Consider a ship that has, over its long lifetime, had every part replaced during its repair so that not even a single nail from its original construction remains. Is it still the same ship?”

There have been many solutions offered to this puzzle down through the centuries, and I can’t think of a moment where it’s more relevant to our generation than with the burning of Notre Dame. Already the international community is rallying and pledges towards its rebuilding are flowing in. The French president says that it will be “more beautiful than ever.” Yet will it be the same cathedral? Will it be Our Lady? Or will it be a replica, such as the pseudo-Cave of Lascaux, the reproduction of the original Paleolithic temple created to protect the original from destruction by tourist hordes? Beautiful, yes, but not the Cave.

Of course, our own bodies contain not a single molecule of our original version while purportedly containing atoms that once helped embody Shakespeare, Hitler, and Alexander the Great’s mortal frames, so from the perspective of this radical impermanence, all things really are essentially empty and utterly interconnected. Yet it’s impossible to shake that sense of continuity, of the accumulation of something called a “soul,” that remains the Ship of Theseus, even after all its timbers, ropes, and sailcloth have been replaced. It’s the “aura,” as the philosopher Walter Benjamin called it, which is accumulated through time and which cannot be replaced by “mechanical reproduction.”

The outpouring of grief over the immolation of Notre Dame is because, I believe, millions of us venerated Her as not just the heart of France, but as “ensouled.” For many of us, regardless of religious background and creed, She was a living being who we loved, with whom we had a personal relationship that has graced our existence.

I would like to share a story of Notre Dame that I hope will illustrate why. Continue reading “The Immolation of Notre Dame and Why We Might Want to Give Her Back to Nature Again”

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Not Merely Human

One can get the sense from reading ancient Greek mythos that they had a tragic view of human existence, yet that would be a mistake, for the ancient Greeks also had an open door to redemption that we no longer have.

One of the strengths of the Greek perspective on the human condition, I think, is they didn’t make it all human. Instead, the psyche is sometimes a battle ground for archetypal forces, and there is no clear demarcation between the human and the more-than-human and other-than-human.

Continue reading “Not Merely Human”

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Can a Myth Transmit Accurate Knowledge from 10,000 Years Ago? Yes.

Myths are time capsules designed to weather a voyage of centuries, even millennia.

As philosopher David Abrams has commented, “Oral cultures preserve verbal knowledge by constantly repeating it. Practical knowledge must be embedded in spoken formulas that can be easily recalled––in prayers and proverbs, in continually recited legends and mythic stories…without writing, knowledge of the diverse properties of particular animals, plants, and places can be preserved only by being woven into stories.”

Yet, how accurate can the transmission of knowledge of animals, plants, and places be over the centuries? Can it be accurate enough to reach back as far as 10,000 years ago to the end of the last ice age? Can we read in them a record of when the seas began to rise as the ice caps melted with the warming climate?

It’s an awesome prospect. And, yes, according to researchers, we can — with remarkable precision.

Science journalist Jeff Goodell’s recent book, The Water Will Come: Rising Seas, Sinking Cities, and the Remaking of Civilized World, looks both at the probable geological origins of the myth of Noah’s flood in the Old Testament and the far older tales preserved by the Aboriginal Australians which can be argued to reach back all the way to the end of the last ice age. Continue reading “Can a Myth Transmit Accurate Knowledge from 10,000 Years Ago? Yes.”