By Jake Rossen
By Jesse Marx
By Michelle LeBow
By Alleen Brown
By Maggie LaMaack
By CP Staff
By Jesse Marx
As Yeo reduced her dose, her body started breaking down. Doctors told her that quitting the methadone was dangerous, and advised her to just accept it as a fact of her life. To Yeo, the thought of staying on methadone was unbearable, and she began contemplating suicide.
Then she heard of a famous Canadian addiction specialist, Dr. Gabor Mate. Yeo set up a meeting.
"I told him this big long story, and at the end of it, he said, 'Lisa, I think I can offer you a potential way out of this,'" Yeo remembers. "It was just like, really?"
First, Yeo spent a summer at a treatment clinic in Mexico, where she used other traditional plant medicines, iboga and ibogaine, to help wean her body off opiates. By October 2012, Yeo was ready for step two, and boarded another plane to Mexico, this time for a week-long ayahuasca retreat.
The night of her first ceremony, Yeo walked onto a round platform with a roof open to the jungle around it. Not long after she drank – "it tasted bitter, but it didn't taste as bad as some of the things I'd ingested in my life" — Yeo began to feel something prodding at her liver, damaged by hepatitis C.
"I felt what I thought of as a vine going into the area where I had the pain, and circle, circle, circle," Yeo remembers. "Then there would be this release, and the pain would be gone."
The night of the second ceremony, Yeo's experience shifted: This time, she saw a slideshow of people who had shown her kindness, "babysitters to social workers to prison guards," Yeo remembers. "It was like flash cards, and at the very end was my mom."
Yeo has since done a second ayahuasca retreat with Mate, and credits the vine with helping her discover who she is without substances.
"It has given me a go-to place of safety, and a knowing of how to be gentle with myself when any tormenting thoughts creep in," Yeo says. "It just lifts the trauma, it lifts the pain."
Treatment for addiction disorders is one of the most promising areas of therapeutic ayahuasca use, in part because doctors still don't have many other good options.
"Someone walks in your office today, you're going to basically say the same thing your predecessor might have said 50 or 60 years ago, which is, 'Find a 12-step group, and if you're lucky and it's a good fit, maybe it will help,'" explains Grob. "Otherwise, we don't have a whole hell of a lot to offer."
The psycho-spiritual experiences that ayahuasca provides — "like a mystical-level state," Grob says — seem to offer an effect similar to that of certain faith-based aspects of 12-step groups: showing addicts that there is a power greater than themselves.
When Mate first heard of ayahuasca, he had recently published his book on addictions, In the Realm of Hungry Ghosts. People kept writing him, asking if he knew about "this weird plant," Mate remembers. Eventually, he decided to try it himself.
During his first retreat, Mate saw the connection to treating addiction right away.
"The ayahuasca experience just dissolved my defenses," he says. "I experienced a deep sense of love, tears of joy racing down my face."
Mate began organizing retreats of his own. He brought in shamans to lead the ceremonies, and used his own training to help participants prepare for, process, and integrate what they experienced.
"It's not a question of, 'Here's a drug that's going to fix you,'" Mate explains. "It's, 'Here's a substance under the effect of which you'll be able to do a kind of self-exploration that otherwise might not be available to you, or otherwise might take you years to get to.'"
In 2011, a Canadian First Nations community contacted Mate to treat some tribe members with chronic substance-dependence problems. Mate agreed, and in June, arrived at a remote village for the first of two retreats. A team of researchers, led by the addiction specialist Dr. Gerald Thomas, came along.
Since Grob and McKenna's study in 1993, some limited research had been done on ayahuasca: Scientists had performed brain scans of ayahuasca users, and administered freeze-dried ayahuasca in a lab. But no one had followed up on ayahuasca's therapeutic potential. Thomas and his team were ready to continue the work.
The group set up in the tribe's longhouse, a spacious wooden structure with a stove in the middle and straw on the floor. Twelve members were participating in the first ceremony, and that night, before they drank, Mate led them in conversation about their addictions.
"When they were talking about trauma, for many of them, that was the first time they ever shared that with anybody," Mate says. "They were entering into deep pain."
Before the retreat, Thomas and his team administered psychiatric evaluations to measure the 12 participants on factors like hope, quality of life, mindfulness, and emotional regulation. After the ceremony, researchers repeated the tests — first two weeks later, then four weeks, then once per month for half a year.
The results, which they published in June in the journal Current Drug Abuse Reviews, came back promising. Alcohol, tobacco, and cocaine use decreased among the participants. On the psychological surveys, the subjects' quality-of-life scores increased, as did the ratings for mindfulness, empowerment, outlook, and hopefulness.
When Ibogaine treatment is followed by Ayahuasca and Psychotherapy, it creates a truly groundbreaking synergy of medicines for treatment of addictions.
Thank you so much for focusing on this subject and talking about Dr. Mate's courageous stand as an expert in the field.
In our program we add naturopathic medicine to this mix, to make physical healing even more effective. Most importantly we see Ibogaine-Ayahuasca-Psychotherapy synergy helping people to fully recover and find new meaning in daily life... I've seen this happening firsthand at Living Clean Ibogaine (www.livingcleanibogaine.com) program in Mexico, where this approach to addiction therapy is practiced.
Psychoactives, for example, Ayahuasca, can be astonishingly beneficial and radically transformative for motivated, prepared, and subjectively open seekers. However, Ayahuasca is no panacea. No matter its soaring beauty, emotional galvanization, extensive insights and striking benefits, programmatic self-psychotherapy, entirely on one’s own, most often fails Ayahuasca’s (and other Psychoactives’) fullest potential. Likewise, verbal psychotherapy may catalyze far-reaching, even eye-popping results. But, such outcome is far from ordinary. Emotional growth is demanding and rarely easy, each step forward being hard-won, generally. Relational psychotherapy naturally stakes out Ayahuasca for its relevant powers (and sister Psychoactives, selectively, for theirs). What’s more, and conversely, Ayahuasca intrinsically supports communication and mental analysis. People commonly get together after a journey for catharsis, exchanging experiences and views. Hence, the two modalities patently, self-evidently go together positively, and professionally combining them is done universally. The combinatorial result can be strikingly exponential. Far from rare are savvy psychotherapy clients saying a particular psychoactive experience has been personally tantamount to years of standard treatment.
Don't miss the World Ayahuasca Conference 2014 in Ibiza, Spain Sept 25-27 and the workshop: Treating Individuals, Couples and Families: Psychoactives as Robust Psycho-Therapeutic Accelerants and Enhancers
I've had bouts of nearly paralyzing depression and extreme anxiety all my life. After careful study (lots and lots of reading, including summaries of NIH-controlled studies), I decided to try this. Other than alcohol, I have never taken any kind of "recreational" substance in my life, so this was a real leap of faith--and every aspect of my life has improved as a result. There is really no way to convey my experiences with ayahuasca in words or images; the best summary I can give is that it was a truly communal experience with myself and with something that felt for reasons I can't comprehend rationally as coming from an intelligent third party that guided me, with a maternal type of compassion to confront difficult truths about myself. It was just a truly phenomenal experience. I eventually heard myself repeating, quietly but out loud, "thank you, thank you," and years later that feeling of gratitude has remained with me. I am not a religious person; I've only been inside of churches for weddings and funerals. I don't know how to explain the profundity of this experience, but it left me feeling safe in life, grateful for it (which I never really had been before), and aware that our worlds as we experience them are limited but are enmeshed with something spectacular that we simply cannot rationally comprehend.
I think its fair to say that one living in this world should take this venture alone or with only a close friend. People giving out psychedelics cant instill a negative agenda in a fragile mind.
It is all considered black magic. Use it to fix yourself then discontinue use. Otherwise you damage the magnetic field around your body. Your astral body
Once initiated into the awesome power and transformative potential that is the entheogenic tremendum, one is left to wonder, amongst so much else, at what a different world we'd be living in today if at the center of all, would-be truly holy, world religions there lived a sacrament as unambiguously numinous, radically instructive, and (if you're lucky/ready) ego-shattering as this Amazonian eucharist, this Lux Natura; Ayahuasca.
No question why both ancient and modern religious and political power centers, be they political, religious, cultural, or otherwise move to deny, quash, repress, obfuscate, malign, and altogether disempower and discredit any mind-altering force, be it of the jungle or of the lab, capable of setting human consciousness, conscience, and culture free of the confines of empty state-sanctioned faiths, cynical scientific materialism, and abject herd-minded consumerism.
We, those of us who credit nature in general and the plant/fungi kingdom(s) in specific with having contributed so much to our sense of wholeness, wonder, and higher imagination, owe an unspeakable debt of gratitude to the women and men, today and down through the ages, known and unknown, who have braved a range of undeserved and very real dangers, from loss of career to loss of liberty or life, in order that they may conduct the research, keep alive the traditions, disseminate the teachings, empower the ceremonies, venture the alchemy, publish the discoveries, deliver the lectures, convene the conferences, advocate for and defend the rights of, and in so many ways protect, magnify, and altogether honor this most potent, living, and generous of Gnostic Lights for us all.
Begging his pardon in advance (for the certain discomfort such frank praise inevitably inflicts upon people of such humble, shy, and understandably private dispositions), we have in the person of Professor McKenna, for those new to this fascinating field and collection of equally fascinating eccentric luminaries, not only a biochemist and academic of international esteem but also, and not just for those of us blessed to count him as a cherished mentor or personal friend, as close as this ragtag generation of shamanically inclined post-moderns can come to a genuine, and truly worthy, tribal elder.
PS: Oh yes, and his most recent book (http://brotherhoodofthescreamingabyss.com) is a rip roaring good read t'boot. So there's that.
No shit it's old news, the medicine is hundreds, if not thousands of years old.it's a new concept to modern medicine
@BLived oh man - that is some exquisite writing
tribal elder shit needs to be dropped tho
@Lindsey Rivera ooooo aren't you so sage. sleazy hipster.... whats not old news is its breaking into the mainstream you pinhead
*goes to check digitalprotocol's previous commenting history in other discussions to assess likelihood of a realistic/fair/interesting exchange and finds a lot of this in the mix.....
"digitalprotocol you are such a sad cunt"
"You cannot sue the federal government you dumb bitch!"November 19
"PatScott you are an old fat white pig"November 19
"PatScott you're a cop...fuck off and die"November 19
Thanks and why?
(in that order ;-))
Happy to consider your further feedback (if you'd be so kind), but warning that you are speaking into a listening full of the experience of integritous and deeply value-contributing authority (referenced by term "elder") and no inclination to truck with knee-jerk or out of hand anti-seniority/establishment/father/... attitudes.
@digitalprotocol Hope my lack of patience to read the testimonials doesn't get me into trouble again... Have never read or followed directions in my life'
@BLived craps is my number #1 casino game
@mohanlon3 @digitalprotocol @BLived
Dear Mohanlon3. Thanks for chiming in.
Seems possible that you either did not read the thread in order or I somehow failed to make my point clear. While I both treasure the preciousness of the term "elder" and apply it sparingly, this was simply a relation genuinely deserved of its use.
How about reading then my use of its as an opportunity to generously project "Ah, ok. So this guy really feels such a level of respect for, and value from, Prof. McKenna and his work that he would use a term of such esteem as 'elder'". Or the like?
These aint fight'n words m'friend... so what's with the 'tude?
What cause for conflictive dialogue there? Where did anyone here lay claim to exclusive right to the use of this honorific?
But then even by your interesting (rather dark) litmus test, indeed if there came some catastrophe that rendered either my "techne" or my "hyper lobal" higher thinking ineffectual, yes having a master of plant biology, indigenous shamanism, and organic chemistry (aka an all around "clever fella", if you prefer) would be just the kind of elder I'd hope to count as part of my survival posse.
Can we not agree then that in any domain of human experience, whether wired or not, the open-hearted and curious are naturally appreciative of those "wise folk" (or "masters" or "elders" or...) that Life and experience has deputized to share, show, and teach?
@digitalprotocol @BLived many people, who belong to tribes, learn skills they depend on to live from elders. I use the term in a much more sparing sense than noted above, but my wilderness survival skills were taught to me by a local tribal elder during my youth, (He is related to me distantly, and I am a member of his tribe) of course, we just called him "Old Jim." to distinguish him from his son "Young Jim" Just because you all may be wired and hyper lobal, does not mean that your reference point is the only one valid. If an EMP was set off above MN tomorrow, your Techne becomes so much silicon poo, and Old Jim becomes the center of a community dependent on him to learn to eat and live without the automated largesse Techne provides, show some respect.
@PhDinEverything @BLived @digitalprotocol
What?, the "tribal elder" reference?
Me thinksth thou, no matter how piled high and deep kind sir, doth protest too much.
Ignoring the reality that one man's "gibberish" can be another's poetry and remembering that no one here invited the writing/thought police (aka, we're not hosting an formal forensics event here, but rather enjoying a format that invites sounding off as much as demonstrating economic self-control), welcome to this beehive of an exchange!
Being the self-appointed cunning linguist among us here (as if your own generous use of judgemental adjectives was not itself well described by them and earned you that mouldy pun), what would a shining of that same proud, critical, and, ostensibly, impartial light reveal about such jabber mouths as Heinlein, Huxley, and/or Hardy; not to mention lingual performance artists like Joyce or poets like Ginsberg (or, god-forbid such excesses, Rumi).
I'm sure while we can agree that for words to have meaning there has to be reasonably harmonious look-up tables (of both terms used but also practices of grammar and syntax embraced) in both speaker and listener for a sufficiently successful sharing of meaning. Fair enough. Is the origin of your irk then a function of us accessing critically divergent databases? And, whatever the differences, do you really presume to be able to successfully argue that one (system of terms and grammar) is inherently superior to (read: in a place to stand in judgement of) any other?
Which set of definitions shall "rule" when judging the accuracy of a word, especially when acknowledging that regardless of their differences, no one person or group's agreement on what is a fair use of language is tantamount to justifying the judgement of another's.
So to be clear, when I use the phrase "tribal elder" do I need, in your academically justified opinion (since walking in waving that flag seems essential to the sturdiness of the soapbox upon which your critique heavily depends), to be true to any principle other than the truth of my experience? And does how I construct the communication of the experience, again in your opinion - for more it could never be pHd or un-, bear obligation to anything (eg brevity or accuracy as you're judging them) other than the obvious goal that my communication reach my listener in the manner that I both enjoy delivering it and wish, but who would want to completely control such things, it to land?
Reality Check: we are, whether written or spoken, essentially talking about either monkey-mind or small mouth noises here, yes? But you feel, if I understand correctly, that I was entirely having too much fun with the freedom that having my own mind, mouth, and an engaging conversational partner was inspiring. Yes?
Is yours a criticism based on a defense of M. Webster et.al or more a question of use of in-group jargon to which you either don't belong or whose right to coin their own terms and meanings you fundementally disagree with?
If its true that we will have trouble innovating and evolving our individual understanding and collective dialogue (eg our consideration of the prospect of co-creating positive change in this world) beyond the limits of our language or operating lexicon, then by what means and under the aegis of what grammatical court or ontological tzar would terms, perhaps understandably judged as "gibberish" by those not tuned-in to the adaptive value of the emerging meme in question, be "allowed" to migrate from their power upon my streets to their credibility in your library?
Anyway, thanks for making some lunch-break reflecting and ranting a whole lot more interesting and engaging. And, if you'll allow the cheek, a hearty 'good luck with that'.
* saunters to the front of the class, brushes the apples aside and lovingly lays the talking stick back upon PHD-Everything's desk, bows low, and in a dramatic <<poof>> of patchouli scented sage smoke, reappears back in his desk awaiting the due intellectual retour his sophomoric incredulity has invited (and no doubt deserves) *
@BLived @digitalprotocol I have my PhD in Linguistics and studied the affects of psychotropic substances on language. My most recent paper, actually, was titled "Making Sense of the Gibberish," and I can in fact confirm that this statement is superfluous, excessive, gratuitous, overflowing, lavish, inessential, and downright pleonastic. I would suggest phrasing that is a little more reasonable, necessary, important, needed, and most importantly; useful.
@digitalprotocol @BLived deep waters indeed mystery-friend. Not that any further exchange would see me presuming to answer this for anyone other than myself, perhaps we'd enjoy taking this off to another LIVE exchange platform and allow the focus here to return to the article and comments more directly about it?
PM me if interested in reincarnating this discussion somewhere (digitally) else.
@BLived you avoid talk of posthumanism and it cannot be avoided. we are past the point of no return. Techne is the new god. good or bad, this god cannot be stopped.
Please guide me even further. I have much respect for elders and knowledge. I still do not see how "tribe" fits in. other than that we are all a human tribe. a tribe of earthlings.
Are you familiar with the Egyptian book of the dead? The tests involved for ascending into the beyond?
how does one engage in tribal behavior in a posthumanist world? or where?
Enjoyable exchange, thanks.
What choice do we have with words but to either toss them out when the consensus meaning is passe or toxic OR reclaim them by empowering them with new meaning.
So respecting your experience of what doesn't work for you about the term "elder", I (among so many, in the "tribe"; another term you're sure to love just as much) simply chosen to reclaim it, refine its powers (by, for example, decoupling mere aging as defacto qualification recognition as an "elder", and adding new wisdom, integrity, and expertise as pre-qualifications for earning the term) and use it in all its reframed glory.
PS: Quetzalcoatl recently reincarnated as Korean orphan living in Poughkeepsie and should be happy to meet to share a chocolate milk, parent's willing, somewhere around 2017!
PPS: The elves of hyperspace however ask about you every time we commune. "Less chatting and more MHRB de-fatting" they chirp your way!
@BLived we are close to being on the same page, however, i have yet to experience DMT.
I had a knee jerk reaction to the term "tribal elder" as very clearly are in a post tribal society. only those living with broken and antiquated use this term. refugees from agrarian societies. this is dumb. We are in a posthumanism phase and need not to adhere to these systems of power. Elder wisdom is fine. just dont talk about tribal elders unless you want to be investigated by the FBI and whatnot.
i seek to learn of higher of plains of thought and consciousness. clearly the establishment forbids me crossing interdimensional lines.
I wish to meet Quetzalcoatl