Peyote, Time and the I Ching

Terence McKenna was an American ethnobotanist and mystic who advocated for the responsible use of naturally occurring psychedelic plants. He spoke and wrote about a variety of subjects, including plant based entheogens, shamanism, divination, metaphysics, alchemy, philosophy, culture, technology, environmentalism and the I Ching. He was called the "Timothy Leary of the 1990s" and "one of the leading authorities on the ontological foundations of shamanism."
 

I discovered the 1994 edition of Terence and Dennis McKenna's 1975 book The Invisible Landscape: Mind, Hallucinogens, and the I Ching while researching my book, I Ching: The Tao of Drumming. McKenna's book explores shamanism, altered states of consciousness and the organic unity of the King Wen sequence of the I Ching. I was fascinated by Terence McKenna's theory that the King Wen sequence of the 64 hexagrams represents a wave model of time. Much of what he learned about the theory is alleged to have come to him during shamanic visionary states while he was living in the Amazon jungle. Many reputable scientists and physicists have embraced it. It has broken the barriers between esoteric philosophy and pragmatism. I spent days trying to decipher the complexities of the time wave theory in order to write about it in my own book.
 

Prior to writing about the time wave theory, I ingested peyote for the first time. Known for its psychoactive properties when ingested, peyote has a long history of divination and medicinal use. The peyote cactus (Lophophora williamsii) has been used in its native Mexico for healing, divination and magic since pre-Hispanic times. During the late nineteenth century, peyote was adopted by Native American tribes of the southern plains as a medicine and sacrament. Within the Native American Church, the "divine cactus" is used for healing and to facilitate communication with the spirits.
 

The peyote buttons I ingested were gifted to me by a fellow member of the Native American Church, which fuses Christian doctrine with peyote-eating tribal ritual. Though illegal to sell, possess or ingest, U.S. law exempts members of the Native American Church, who revere peyote as a sacred medicine. The use of peyote is said to produce a mental state that allows celebrants to feel closer to their ancestors and their Creator. Peyote contains the hallucinogen mescaline. The effects last about 10 to 12 hours.
 

Insights into the King Wen Sequence
 

On the Winter Solstice, December 22, 1995, I ingested 12 dried peyote buttons, seeking guidance and insight into the time wave theory. Within thirty minutes of ingestion, I experienced some physical discomfort, including nausea and chills. These unpleasant effects subsided within an hour and transitioned into feelings of peace and euphoria. After about two hours around dusk, I began to see colorful visions. Everything in the darkened room was glowing faintly. It was so subtle that it was almost imperceptible. I saw whirly, spirally geometric patterns called form constants. Mescaline and other psychedelics boost the random discharge of neurons in the visual cortex. This neural excitation is thought to induce form constants, the dynamic patterns I saw when I closed my eyes. These shapes may appear on their own or with eyes shut in the form of phosphenes.
 

Three hours into my peyote journey, I closed my eyes and saw the King Wen sequence of the 64 hexagrams. The entire sequence was illustrated in bright iridescent colors. I had an "aha" moment giving me insight into the underlying basis for the sequence. The King Wen order is the most ancient way of arranging the hexagrams and all of the standard editions use it. This sequence consists of 32 binary pairs in which each hexagram is the polar opposite of its mate. In other words, each odd-numbered hexagram is followed by its opposite or its inverse. The rationale for this arrangement has long been a mystery. Scholars thus far have been unable to crack the code which generates this sequence.
 

The answer may lie in the cycled order of development that the 64 hexagrams represent. The I Ching hexagrams represent the sequence of development for everything that evolves from the void into a three-dimensional reality. The I Ching functions much like a computer. It's a binary mathematical program of all events, processes and developments of nature as well as a program of the fate of every living thing.
 

Systems of binary progression underlie the structure of reality. Binary systems develop from two numbers or polar elements. The DNA code, for example, represents a binary progression of two to the sixth power, yielding the 64 codons or six-part structures that constitute the genetic code. The bilateral symmetry of the DNA (deoxyribonucleic acid) molecule consists of a double helix with plus and minus strands which contain the genetic script. Each strand is the inverse of the opposite in terms of polarity and direction of rotation, and each strand is capable of replicating the other. Both strands interconnect at regular intervals, forming binary pairs of molecular building blocks.
 

The King Wen sequence easily serves to model the structure of DNA and its transformations. The 64 hexagrams, each with its six variants (lines), illustrate a pattern of development that mirrors DNA. Each odd numbered hexagram and its subsequent opposite or inverse represent binary pairs. Each stage of change or development is the result of interaction between conjugate pairs. A given situation would remain forever unchanging were it not for this dynamic interplay that spurs the static hexagram into motion.
 

More than the symbolic counterpart of DNA, the King Wen sequence is a wave model of time. Some 3000 years ago, the Chinese sages and philosophers looked into the physics of time and discovered that time is actually composed of a repeating pattern of fractals. The 64 hexagrams are the basic fractal patterns in the cyclic structure of time. Hence, the King Wen sequence is a symbolic blueprint of the unfolding continuum of time in which events and situations recur on many different scales of duration. Each hexagram represents a unique yet integral wave cycle within the continuum. As each pattern repeats, it carries the same conditions of previous cycles--fractal patterns that can be known, measured and predicted.
 

The temporal cycle of time is seen as a vibratory ebb and flow of two opposite kinds of energy. Each cycle within the continuum is the inverse of the one preceding it. This alternating polarity is the moving force of the continuum of time. This energy continuum is regulated and maintained by neural DNA. According to Terence McKenna, "It is this flow of energy that is experienced by organisms as the phenomenon of time itself. Organisms evolved in and became patterned in response to this flow."(1) The flow of time (and consciousness itself) arises from physical neural processes and hence is affected by them. We are not separate from time. Rather time is an integral part of our perceptual experience. It is the vehicle of change, and change ultimately begins within each of us. To change the world, we must first change ourselves.

 

1. Dennis McKenna and Terence McKenna, The Invisible Landscape: Mind, Hallucinogens and the I Ching. (HarperCollins Publishers, 1994), p. 151.

The Shamanic Practice of Soul Retrieval

Soul Retrieval is an ancient shamanic practice aimed at recovering fragmented parts of a person's soul that may have been lost due to trauma, emotional pain, or significant life events. The concept is rooted in the belief that when a person experiences trauma, parts of their soul can dissociate as a survival mechanism. This soul loss can result in feelings of emptiness, disconnection, or a lack of vitality. This post will delve into the history, process, and benefits of soul retrieval, offering a comprehensive understanding of this profound healing technique.

The Concept of Soul Loss

In shamanic belief systems, the soul is not seen as a single entity but rather a collection of spiritual energies that make up our essence. When we experience trauma, whether physical, emotional, or psychological, parts of our soul may flee as a protective mechanism. This fragmentation is often subconscious, but it can manifest in various ways, such as feelings of emptiness, dissociation, chronic depression, or a general sense of being incomplete.

Soul loss can occur due to various reasons, including:

• Traumatic Experiences: Accidents, abuse, sudden loss of loved ones, or severe illness.
• Emotional Pain: Heartbreak, betrayal, or significant disappointment.
• Life Transitions: Major changes such as divorce, job loss, or moving to a new place.
• Spiritual Intrusion: Negative energies or entities invading the soul's space.

The History and Origins of Soul Retrieval 

Soul retrieval practices can be traced back thousands of years to indigenous cultures around the world. These practices are particularly prominent in Siberian, Mongolian, and South American shamanic traditions. Shamans, or shamanic practitioners, are considered intermediaries between the physical and spiritual worlds. They perform soul retrieval to recover the lost fragments and restore the individual's spiritual harmony.

Practitioners utilize various techniques to enter altered states of consciousness and journey into the spiritual realm. These techniques often include drumming, chanting, dancing, or the use of plant medicines. The goal is to locate and retrieve the lost soul fragments and reintegrate them into the person's being.

The Process of Soul Retrieval

The soul retrieval process typically begins with a thorough preparation phase. This involves:

• Consultation: The practitioner meets with the person to understand their history, experiences, and symptoms of soul loss.
• Setting Intention: The individual sets a clear intention for the retrieval, focusing on the specific aspects of their life they wish to heal.

The Journey

During the soul retrieval session, the practitioner enters a trance state, often facilitated by rhythmic drumming or other methods. In this altered state, the practitioner journeys to the spiritual realms to locate the lost soul fragments. This journey may involve:

• Encountering Spirit Guides: Practitioners often work with spirit guides or animal totems who assist in the retrieval process.
• Navigating Spiritual Landscapes: The journey can take the practitioner through various spiritual landscapes, such as forests, caves, or celestial realms.

Retrieval and Reintegration

Once the lost soul fragments are located, the practitioner gently retrieves them and brings them back to the physical world. The reintegration process involves:

• Blowing the Fragments: The practitioner may blow the retrieved fragments into the person's body, typically into the heart or the crown of the head.
• Energy Balancing: The practitioner works to balance the person's energy field, ensuring the reintegrated fragments harmonize with the existing soul parts.

Benefits of Soul Retrieval

Soul retrieval can facilitate profound emotional healing. By reintegrating lost soul fragments, individuals often experience a sense of completeness and inner peace. This can lead to the resolution of long-standing emotional issues, such as depression, anxiety, or grief.
 

Reconnecting with the lost parts of the soul can ignite a journey of spiritual growth and self-discovery. It can open pathways to deeper understanding, intuition, and connection with the divine or higher self.
 

Many people report significant improvements in their mental health following a soul retrieval. Symptoms of dissociation, PTSD, and other trauma-related conditions often diminish as the person becomes more grounded and present in their body and life.
 

Healing the fragmented soul can also have positive effects on personal relationships. As individuals become more whole and balanced, they are better able to connect with others in healthy and meaningful ways.

Integrating Soul Retrieval into Modern Healing Practices

Soul retrieval can be integrated with modern therapeutic practices, such as psychotherapy or counseling. Many holistic practitioners recognize the value of addressing the spiritual aspects of healing in conjunction with psychological and emotional therapies.
 

Individuals can also explore personal practices to support their soul's healing journey. Meditation, mindfulness, and other spiritual practices can help maintain the balance and integration achieved through soul retrieval.
 

For those interested in undergoing a soul retrieval, it is essential to seek a qualified and experienced practitioner. Recommendations from trusted sources, thorough research, and an initial consultation can help ensure a safe and effective healing experience.

Conclusion 

Soul retrieval is a powerful and ancient healing practice that addresses the spiritual dimensions of trauma and emotional pain. By understanding and embracing this practice, individuals can embark on a transformative journey towards wholeness and inner harmony. Whether integrated into modern therapeutic approaches or pursued as a standalone practice, soul retrieval offers profound benefits for emotional, mental, and spiritual well-being.
 

As we continue to explore and integrate ancient wisdom into contemporary healing, soul retrieval stands as a testament to the enduring power of spiritual practices in nurturing the human soul. By reclaiming our lost fragments, we can move forward with greater resilience, purpose, and connection to our true selves.

Ancient Forest Gardens Support Native Land Claims

A study by Simon Fraser University in British Columbia found that Indigenous-managed forests -- cared for as "forest gardens" -- contain more biologically and functionally diverse species than surrounding conifer-dominated forests and create important habitat for wildlife and pollinators. According to researchers, ancient forests were once tended by Indigenous peoples living along the coast of British Columbia. These forest gardens continue to grow at remote archaeological villages on Canada's northwest coast and are composed of native fruit and nut trees and shrubs such as crabapple, hazelnut, cranberry, wild plum, and wild cherries. Important medicinal plants and root foods like wild ginger and wild rice root grow in the understory layers. These plants never grow together in the wild, so people obviously put them there to grow all in one spot -- like a garden.
 

Forest gardens were a method of agriculture in which practitioners cleared the land around or near villages, planted crops, and managed with agricultural methods like controlled burns and fertilization to increase the productivity of the plants. The gardens frequently showed a carefully overlapped structure, with a canopy of fruit and nut trees, a mid-layer of berries, and roots and herbs in the undergrowth. Rather than engaging in annual planting cycles, the Indigenous people collected, transplanted, and carefully tended these plants over many years. Traces of species like Pacific crabapple, beaked hazelnut, wild cherry, and others have been found in recent years -- in some cases, still growing even more than a century after they were tended. Even now these abandoned forest gardens are still productive and biodiversity hotspots that seem to be able to naturally hold back the encroaching surrounding conifer forests.
 

For anthropologists, ethnologists, and other scientists, the existence of these gardens contradicts the long-held hunter-gatherer theory that maintained that the region's Indigenous peoples didn't improve and nurture their lands. Instead, experts now believe this method of agriculture and land manipulation helped First Nations communities (the collective name given to most of Canada's Indigenous peoples) thrive. While there is not a definitive catalog of the forest gardens, there are remains of them up and down the coast of British Columbia -- some known, some still used by communities, some being rediscovered.
 

Chelsey Geralda Armstrong, a historical ecologist, researcher, and assistant professor at Simon Fraser University in Burnaby, British Columbia, has been working with First Nations communities to rediscover, confirm, and document the gardens, complementing traditional knowledge cultivated over time, sometimes for thousands of years. Armstrong's work supports the idea that some forest environments in British Columbia that were once considered wild are, in fact, often the result of careful shepherding and agricultural practices. There is similar evidence of forest gardens in Indigenous communities around the world, especially in tropical regions.
 

Nonetheless, Armstrong added, "Despite decades of research on the topic, this idea of Indigenous peoples' homelands as being culturally mediated and highly influenced spaces is still so utterly contested in courts, in public policy, in environmental regulations."
 

The legal justification for taking First Nation lands is directly linked to the colonial view that Indigenous peoples weren't using all of their lands and so they were essentially in the colonial eyes ripe for the taking. It's a concept that continues to be used against Indigenous peoples and the work that Armstrong does with the communities is just picking away at that argument.
 

So far, efforts to cite the remnants of cultivated gardens to support First Nations' land reclamation claims have failed to gain much legal traction. The current test for land title in British Columbia is evidence of regular and exclusive use of land before 1846. Proving regular use has been a challenge for the First Nations, in part because of the rugged coastal terrain. 

 

But the priority of First Nations communities is to restore their forest gardens in some form. "At the end of the day, this is the goal: Bring these places back to life," said Armstrong. These communities are using Armstrong's work to refurbish their forest gardens. Clearing competing plants has already helped, with particular attention being given to the crabapples, which are flourishing.
 

Kelsey Charlie Sr. of the Sts'ailes (also known as Chehalis) Nation says ecosystems that have thrived for thousands of years with balance and harmony have been knocked off-kilter. At the same time, he added, more and more people are returning to these places to gather the plants that their elders used.
 

"It's a very, very simple thing," said Charlie Sr. "The way our elders said it was that we had agreements and arrangements with all living things."
 

Charlie said that part of the community's snoweyelh, or law of everything, is their responsibility to take care of the land. "Our elders always told us that we never owned the land, but we were a part of the land. And if we look after it, then it will look after us."