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Botanical Agents

Ayahuasca for Physiological and Spiritual Morbidities

3 years, 7 months ago

1720  0
Posted on Jan 04, 2015, 11 a.m.

Update on the medicinal use of plant medicine – Ayahuasca – for physiological and spiritual morbidities

Recently, licensed medical professionals have been confronted by patients interested in plant-based agents to therapeutically treat a diverse array of malaises from psychiatric perturbations to autoimmune diseases. Many clinicians are realizing that western medicine modulated by the commercialism of the pharmaceutical industry is problematic in terms of the alleviation of certain pathologies. These practitioners are becoming intrigued by holistic and integrated treatment protocols. Currently, medical schools do not attempt to comprehend constructs like that of body, mind, and spirit integration. Ironically, for thousands of years, this has been the primary impetus of most practitioners in the medical arts.

The epigenetics of our social reality is inducing greater genetic transcriptional dysregulation; and patients do not know what to do to mitigate their problematic symptomologies. Recent studies, like the Star*D study, have shown that the utilization of SSRIs or SSNRIs have a limited role for the attenuation of psychiatric or emotional pathologies. Many states have legalized the use of cannabis for the allayment of a wide range of morbidities. Cannabis has fewer side effects than most substances produced by the pharmaceutical industry.

The author in an earlier article, R. Shane 2014, submits that licensed clinicians consider to modulate their patients’ pathologies with medicinal cannabis. Western medicine is a very nascent discipline; it must now become less myopic. Recent medical conferences at UC San Diego and the Age Management Medical Group in Las Vegas discussed that medical clinicians must be more educational and promote an edifying lifestyle in order to enhance the patients’ physiological homeostasis. The global medical community is now privy to the contemporary cultural paradigm where the human phenotype’s epigenetics are inducing problematic pathogenesis. Currently, most office visits are related to the body’s epigenetic dysregulations.

Western medical practitioners are now being asked about the auspicious benefits of plant medicines derived from the leaves and vines of certain vegetation containing a high concentration of DMT. Anthropologists have speculated that humans from many indigenous tribal traditions have utilized these agents especially for propitious neurological remodeling as well as optimal physiological homeostasis. It is likely that DMT alone may not contribute to the edifying effects of these propitious plant protocols. The scientific and medical literature concerning the omnipotent benefits of these plant agents appear to be inundated with fallacious hyperboles.

Ayahuasca should not be classified as a hallucinogenic agent like DMT, LSD, psilocybin, mescaline, and San Pedro. This plant agent is qualitatively distinctive from these other hallucinogenic substances. Currently, the Internet harbors many centers from different countries where Ayahuasca is legal for individuals to experience at a particular retreat. In the author’s view, medical practitioners should not encourage their patients to take Ayahuasca at these centers with either pseudo-shamans or enigmatic facilitators. This issue has been fully discerned in the author’s text, entitled Light Shamanism. The ordinate benefits of Ayahuasca are not now being fully utilized in contemporary global community.

Various animal data, indicates that Ayahuasca down regulates systemic inflammation; and optimizes molecular transcriptional activities in a diverse array of cell lines. The scientific literature in vitro and in vivo on the effects of Ayahuasca at a cellular level is still very sparse. This plant agent may have intriguing remodeling and cellular optimizing effects on the human body’s homeostasis. Conversely, this substance should never be used for recreational purposes by either the novice or advanced practitioners. The western medical community has the responsibility to comprehend the ineffable nature of this cryptic agent; and to extend or develop a clinician’s perceptual acumen in terms of the medicinal benefits of the substance.

Western science can no longer deny the legitimate proclivities of the etheric body; and it can be the progenitor of many idiopathic malaises. The spiritual or arcane body is profoundly infused and blended with its carnal/physical aspect. The western medical paradigm is now being compelled by some licensed doctors to expand its sagacious, and ardently investigate how the body’s numinous sphere communicates with its physicality. Monolithic perceptions should no longer be enslaving to the consciousness of western clinicians. Ayahuasca may be that portal to educate the consciousness of western doctors to a lucidity not besmirched by the epistemology of this nascent medical discipline.

The medical use of Ayahuasca has nothing to do with the theosophical myths or ethos of modern religions. This agent appears in a surreptitious manner to up regulate dimensions of the psyche which are sequestered by the anthropomorphic constructs involved with the machinations of the neo-cortex. In the author’s view, Ayahuasca’s pedagogical dynamics defies even the prodigious metaphoric rhapsodic language of visionary artists. Ayahuasca, when employed by a competent medical practitioner can invigorate or actualize the mystical processes of the human body. This concept is certainly abstruse to the rhetoric of most medical practitioners. Furthermore, for millenniums, humans have been cognizant of a meta-phenomena referred to as the spirit world.

It is very difficult to discuss in analytical terms the construct of this spirit realm of the body; and how it can be invigorated or edified by the furtive revelry of the celestial realm. Western medical science is not privy to any concepts, which are not readily discernable by Newtonian empirical assays. Conversely, physics utilizes the language of mathematics in order to construct theoretical models which are not empirically tangible. Medical science does not have the language to create models in order to connote the nature of the body’s cryptic machinations as it interfaces with the dynamitic celestial realm. Today’s monolithic theorization is too puerile to explicate the body’s ethereal prodigiousness.

In physics, there is speculation that the universe has many dimensions; and there are energies that are not measurable by current empirical essays. Atavistic humans experienced a dimensionality of nature, which is not seen or perceived by our limited sensory faculties or sophisticated instrumentation. The principal impetus for knowing this ineffable realm utilized by indigenous humans were plant substances, like Ayahuasca, which is a conduit between the body’s spiritual sphere and nature’s subtle mystical realm. It is evident that this dynamic blending cannot occur unless there is an expedient conduit like Ayahuasca, which can facilitate this reverent merging.

The spiritual body in most instances cannot experience the enigmatic energy matrix of the mystical realm, unless a practitioner employs a plant like substance like Ayahuasca. Furtive processes of this mystical relationship between the numinous body and these subtle celestial energies can never be experienced through ardent ratiocination or even rhapsodic theatrical artistry. Atavistic humans comprehended that the mystical sentience between the numinous body and the spirit realm can induce a paradisiacal actualization. This arcane relationship is a form of quintessential knowing far beyond what Plato referred to as “deductive epistemology”.

Contemporary humans compared to their atavistic counterparts have a desecrated and derogated numinous body, which translates into physiological pathogenesis in the physical sphere. Western Medicine is realizing that the body’s inimical perturbations are being engendered by occult factors; however, this clinical paradigm is delimiting in terms of comprehending the body’s incorporeal aspects. Many Western clinicians realize that pharmacological strategies cannot treat the occult pathogenesis, which is induced by the etheric body. The science of epigenetics must be expanded to encompass the dysregulation of the numinous body.

Ayahuasca is readily available throughout South America; however, there are very few legitimate practitioners who experientially comprehend how to educate an individual when employing this mysterious plant agent to develop the etheric body or to mystically blend with naturalistic luminous energies. This conundrum is further amplified by the fact that the modern human physical body is pathophysiological, and its inner nature is now thoroughly virulent. Patients are seeking medicinal strategies to forsake the quagmire of their thorough bodily devastation. Unfortunately, eating less calories, and ingesting food sources with a high concentration of omega-3 will not ameliorate their body’s overall pathophysiological dismay.

What should clinicians tell their patients who are seeking alternative protocols to mitigate their litany of physical and ethereal health issues? Ayahuasca is becoming a very popular topic on social media. In the author’s view, patients should not naively take this agent with unqualified facilitators either in the United States or in South America. Ironically, this substance has quintessential medicinal benefits if taken in an auspicious environmental milieu; however, it is absolutely deleterious if ingested with facilitators who are not qualified to work with patients.

The international medical community should have seminars on the efficacy of this exquisite plant agent as well as what constitutes the optimal environmental context or type of training which is necessary to be a facilitator in Ayahuasca sessions. The fragmented mimicking of atavistic ritualistic ceremonialism adopted from an indigenous cultural context is not appropriate for the modern phenotype. The medicinal protocols employed by an authentic Shaman when treating their unique indigenous patient population represents a magnificent protocol; however, it is not appropriate for urban gringos especially with a plethora of modern physiological co-morbidities. The ethos and pathos of indigenous Shamanism cannot be integrated with modern religious systems as this hybrid is thoroughly problematic and absurdly dysfunctional.

The global medical community has the responsibility to provide modern humans with strategies to enhance the body’s ontological proclivities with Ayahuasca. Currently, there are not adequate venues for individuals to appropriately experience this mystical and medicinal therapy. It is fallacious and erroneous to believe that a pathophysiological modern Western doctor can become a highly competent Shaman in two years by paying an indigenous facilitator thousands of dollars. This conundrum is further escalated by the fact that the global medical community has not embraced what constitutes the salubriousness of the numinous body or how its predilections can be actualized with mystical substances.

Many medical professionals from the international community in the preceding 50 years have utilized psychotropic agents like LSD, psilocybin, and even mescaline to treat a diverse array of psychiatric morbidities. There is antidotal documentation that there was a certain degree of symptomatic attenuation as well as therapeutic efficacy when employed by trained medical practitioners. There have not been any double blind placebo studies to support suppositions on the effectiveness of hallucinogenic agents to temper psychiatric pathologies. Currently, these protocols are not legal in the United States. Paradoxically, board certified psychiatrists do not have any pharmacological agents to treat patients with depression and a variety of personality disorders where there is a therapeutic endpoint. The utilization of Ayahuasca for the attenuation of psychiatric morbidities should most likely be executed by trained MDs, NDs or DOs with a sufficient comprehension of psychology; and not some facilitator who has no medical expertise.

It is quite virulent to place 30 psychologically compromised individuals into a small area, and have them ingest Ayahuasca which is then presided by a medically untrained pseudo-Shaman or facilitator. In the author’s view, medical practitioners in the global community should prevent their patients from engaging in these problematic activities; and this certainly constitutes a fragrant misuse of this sacred plant medicinal therapy. The international medical community has the responsibility to commence suitable training programs for doctors to work with patients in very small groups consisting at most with two or three persons. Furthermore, Ayahuasca may be the most exquisite agent to treat psychiatric morbidities especially personality disorders compared to any other known therapy.

This patient population should be given a very light dosing in either in an individual setting or a small group led by a highly competent medical practitioner with extensive background in psychology as well as sufficient training with the use of Ayahuasca. Currently, throughout the world, unqualified facilitators sometimes are procuring two to four thousand dollars per session with twenty or more patients fraught with psychological and emotional malaises. Medical doctors in the international community should caution their patients from taking Ayahuasca sessions with charlatan healers motivated by avarice rather than the mystical efficacious of Ayahuasca as a prodigious medicinal substance.

Pejorative commercialism is now violating the spiritual puissance of Ayahuasca. Psychiatrists and other medical practitioners who are not trained like atavistic Shamans should not lead individuals who are seeking mystical enhancement, and edification of the numinous body. Authentic Shamans must view themselves as subordinate educators where Ayahuasca must be seen as the principal conduit not them between the supernatural realm or spirit world, and a person’s etheric body. Indigenous Shamans of previous millenniums devoted at least 20 years or more in advanced training in the esoteric energy arts in order to be facilitators for an individual’s metaphysical amorous relationship with the furtive spiritual realm.

The machinations of physical nature are qualitatively distinctive to the mystical puissance of the supernatural/celestial realm. Visionary artists for many centuries have celebrated the quintessence of blending with the rapturous resplendence of the supernatural realm; and likewise articulated how the numinous body would become dissipated and invidiously derogated if it was ruinously sequestered from the celestial prodigiousness. The global medical community must work with certain clinicians to develop the body’s etheric prowess in order to become ontological facilitators. The author in his text entitled Light on Shamanism defines the specific aspects of the exterior and interior body. which must be actualized in order to experience the mystical marvelment of the celestial realm as well as to become a Shamanistic facilitator to others. Ayahuasca is a superb and auspicious conduit between the actualized etheric body, and the cryptic resplendence of the celestial realm. However, there are deficiencies in the modern international community of non-authentic mystical facilitators who have not sufficiently developed the metaphysical machinations of the numinous body.

In summary, there are deleterious consequences of a novice adept traveling to a particular international retreat center, and taking plant medicine with a pseudo-Shaman in a pathogenic setting where the subterranean sphere virulently consumes and overtakes the essence of numinous body. Shane 2014 depicts this scenario in the text Light on Shamanism. Humans who have developed the sacred harmony of the numinous essence with the body’s physicality should have the opportunity to further be ecstatically edified by blending with the supernatural/celestial realm.

Submitted by Dr. Ron Shane and Karan Pandher

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