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John
Coltrane as a catalyst for spiritual revelation
in focused psychedelic experiences
Ayahuasca
and Shamanic Song-Visions
|
Icaros;
Magical hallucinogenic tapestry-songs
of South-American Shamanism
 "Icaros
are used only during ayahuasca sessions (it is a psychedelic
with the same active compounds as "magic"
mushrooms). There is a hierarchy among shamans depending
on the number and power of the icaros they know. The
icaros sung in Spanish are not as powerful as those
in jungle Quechua; mixtures of Quechua with Cocama
and Omagua are particularly potent. Yet each shaman
has a principal icaro which represents the essence
of his power.
In the highly sensitized state of ayahuasca intoxication,
the icaros help structure the vision. They can also
modify the hallucinations themselves. Luna reports:
"There are icaros for increasing or diminishing
the intensity and color of the visions, for changing
the color perceived, and for directing the emotional
contents of the hallucinations." Vegetalistas
are masters of synaesthesia. Through using the most
interesting acoustic effects produced by whistling
and singing, the geometric designs can be seen acoustically.
The icaros refer to a medicine as
"my painted song"
"my words with those designs"
or "my ringing pattern."
The icaros are the quintessence of shamanic power.
A good vegetalista is able to orchestrate beautiful
or transformative visions through his magic melodies.
Competitions sometimes arise between maestros to monopolize
the visions of those present - a kind of competitive
"jam session" where they unleash all their
tricks."
"Benny
Shanon is a cognitive psychologist at the Hebrew University
in Jerusalem, and deeply interested in human
consciousness.
“Professionally,” he writes, “what
drew me first and foremost to the mystery of Ayahuasca
was reading that with this brew many people see snakes
and jaguars. As a cognitive psychologist, I was baffled:
How could it be that different people see the same
things in their visions? … Snakes and jaguars
seem to be just too specific to define cognitive universals.”
Shanon
has taken it more than a hundred times,
mostly in the company of indigenous people familiar
with the Ayahuasca as part of ceremonial cults. These
have probably existed for many centuries. Shanon has
conducted many interviews with experienced users and
some novices. His book provides a unique mix of participant-observer
notes, facts about the anthropology, botany and chemistry
of Ayahuasca, and most of all, a very extensive cognitive
taxonomy of the experiences drinkers commonly report.
“My
own belief,” writes Shanon “is
that there is no alternative to studying phenomenology
from within. The experiences that
Ayahuasca induces are extraordinary in the full sense
of the term, and many are ineffable. There
is no way to really appreciate what they are without
experiencing them firsthand. After all, would anyone
venture to study music without actually experiencing
how music sounds?”
From -Science
and Ayahuasca
Science and Consciousness Review |
|
from
.. The Ritual and Religious Use of Ayahuasca
in Contemporary Brazil
Edward Macrae, Phd Joint Professor in Anthropology
- Federal University of Bahia - UFBa
Associate Researcher - Centro de Estudos e Terapia
do Abuso de Drogas - CETAD / UFBA
As long as the use of ayahuasca was confined to
the distant Amazonian region it was out of sight
and out of mind for the metropolis-oriented Brazilian
authorities and opinion makers. However, the spread
of these movements among the urban middle class
youth soon had the local moral entrepreneurs on
the rampage.
In 1986, pending further studies, the government
decided to ban the use of ayahuasca. However a set
of favorable occurrences led to the setting up of
a liberally-oriented official study group which
after six months research produced a paper calling
for the repeal of the ban on a nationwide level.
Among other arguments they pointed out that no
damage to health had been proven to be caused by
the use of the brew and that the members of the
different religious groups had been found to be
orderly and to lead their lives according to the
accepted social values.
The
orderly functioning of these religious organizations
helps validate a more tolerant approach to the drug
question |
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"That's
one of the records I would hear walking through
the Haight on a spring night, all over town."
- Phil Lesh of the Grateful Dead
on Coltrane's 'a Love Supreme'
"I took LSD and listened
to Coltrane a lot; a lot of people did."
-Sam Andrew Guitarist and founding
member of
(Janis Joplin's) Big Brother and the Holding Company
"I
wanted to learn why I was so fascinated with Coltrane
and that Sky-Church music, as Jimi [Hendrix]
called it.
So I got together with Alice Coltrane [pianist, harpist,
yoga master and former wife of John], and I found
out why she writes, and how she writes those celestial
strings. It's important for guitarists to listen to
her and Pharaoh Sanders.[tenor saxophonist] "
~Carlos Santana |
|
John
Coltrane is
Doctor Recommended
TRIP MUSIC!
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Here to learn more ...
Terrence
McKenna notes that,
"The pro-psychedelic plant position is clearly
an anti-drug position.
Drug dependencies are the result of habitual, unexamined
and obsessive behavior; these are precisely the
tendencies that the psychedelics mitigate."
Another fact worth considering
is that reading medical journals or even the DEA
website will disclose that Psychedelic compounds
and plants are all classified as Counter-Addictive,
(meaning that the effects of the drug itself discourage
repeated indiscriminate use.)
There is a HUGE difference between
advocating responsible psychedelic plant use for
medical reasons, spiritual reasons or for inspiration,
and advocating uncontrolled drug abuse. |
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