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illbefinealonereads · 4 years

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Blog tour! I present to you some info and an excerpt from She’s Faking It by Kristin Rockaway.

She’s Faking It Kristin Rockaway FICTION/Romance/Contemporary Trade Paperback | Graydon House Books On Sale: 6/30/2020 978152580464 $15.99 $19.99 CAN

You can’t put a filter on reality. Bree Bozeman isn’t exactly pursuing the life of her dreams. Then again, she isn’t too sure what those dreams are. After dropping out of college, she’s living a pretty chill life in the surf community of Pacific Beach, San Diego…if “chill” means delivering food as a GrubGetter, and if it means “uneventful”. But when Bree starts a new Instagram account — @breebythesea — one of her posts gets a signal boost from none other than wildly popular self-help guru Demi DiPalma, owner of a lifestyle brand empire. Suddenly, Bree just might be a rising star in the world of Instagram influencing. Is this the direction her life has been lacking? It’s not a career choice she’d ever seriously considered, but maybe it’s a sign from the universe. After all, Demi’s the real deal… right? Everything is lining up for Bree: life goals, career, and even a blossoming romance with the chiseled guy next door, surf star Trey Cantu. But things are about to go sideways fast, and even the perfect filter’s not gonna fix it. Instagram might be free, but when your life looks flawless on camera, what’s the cost?

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Kristin Rockaway is a native New Yorker with an insatiable case of wanderlust. After working in the IT industry for far too many years, she traded the city for the surf and chased her dreams out to Southern California, where she spends her days happily writing stories instead of software. When she's not writing, she enjoys spending time with her husband and son, and planning her next big vacation.

SOCIAL LINKS:

http://kristinrockaway.com/ Facebook: /KristinRockaway Twitter: @KristinRockaway Instagram: @KristinRockway

Excerpt

From Chapter Two

“Don’t these books make your purse really heavy? There’s gotta be some app where you can store all this information.”

“Studies show you’re more likely to remember things you’ve written by hand, with physical pen and paper.” She reached across my lap and opened the glove compartment, removing a notebook with an antiqued photograph of a vintage luxury car printed on the cover. “For example, this is my auto maintenance log. Maybe if you’d kept one of these, like I told you to, we wouldn’t be in this predicament right now.”

I loved Natasha, I really did. She was responsible and generous, and without her I’d likely be far worse off than I already was, which was a horrifying thought to consider. But at times like this, I wanted to grab her by the shoulders and shake the shit out of her.

“A maintenance log wouldn’t have helped me.”

“Yes, it would have. Organization is about more than decluttering your home. It’s about decluttering your mind. Making lists, keeping records—these are all ways to help you get your life in order. If you’d had a maintenance log, this problem wouldn’t have caught you off guard in the middle of your delivery shift. You’d have seen it coming, and—”

“I saw it coming.”

“What?”

“This didn’t catch me off guard. The check engine light came on two weeks ago.” Or maybe it was three.

“Then why didn’t you take it to the mechanic?” She blinked, genuinely confused. Everything was so cut-and dried with her. When a car needed to be serviced, of course you called the mechanic.

That is, if you could afford to pay the repair bill.

Fortunately, she put two and two together without making me say it out loud. “Oh,” she murmured, then bit her lip. I could almost hear the squeak and clank of wheels turning in her head as she tried to piece together the solution to this problem. No doubt it included me setting up a journal or logbook of some sort, though we both knew that would be pointless. The last time she’d tried to set me up with a weekly budget planner, I gave up on day two, when I realized I could GrubGetter around the clock for the rest of my life and still never make enough money to get current on the payments for my student loans. You know, for that degree I’d never finished.

But Natasha was a determined problem solver. It said so in her business bio: “Natasha DeAngelis, Certified Professional Organizer®, is a determined problem solver with a passion for sorting, purging, arranging, and containerizing.” My life was a perpetual mess, and though she couldn’t seem to be able to clean it up, that didn’t stop her from trying. Over and over and over again.

“I’ll pay for the repairs,” she said.

“No.” I shook my head, fending off the very big part of me that wanted to say yes. “I can’t take any money from you.”

“It’s fine,” she said. “Business is booming. I’ve got so much work right now that I’ve actually had to turn clients away. And ever since Al introduced that new accelerated orthodontic treatment, his office has been raking it in. We can afford to help you.”

“I know.” Obviously, my sister and her family weren’t hurting for cash. Aside from her wildly successful organizing business, her husband, Al, ran his own orthodontics practice. They owned a four-bedroom house, leased luxury cars, and took triannual vacations to warm, sunny places like Maui and Tulum. They had a smart fridge in their kitchen that was undoubtedly worth more than my nonfunctioning car.

But my sister wasn’t a safety net, and I needed to stop treating her like one. She’d already done so much for me. More than any big sister should ever have to do.

“I just can’t,” I said.

“Well, do you really have any other choice?” There was an edge to Natasha’s voice now. “If you don’t have a car, how are you going to work?”

“I’ll figure something out.” The words didn’t sound very convincing, even to my own ears. For the past four years, all I’d done was deliver food. I had no other marketable skills, no references, no degree.

I was a massive failure.

Tears pooled in my eyes. Natasha sighed again.

“Look,” she said, “maybe it’s time to admit you need to come up with a solid plan for your life. You’ve been in a downward spiral ever since Rob left.”

She had a point. I’d never been particularly stable, but things got a whole lot worse seven months earlier, when my live-in ex-boyfriend, Rob, had abruptly announced he was ending our three-year relationship, quitting his job, and embarking on an immersive ayahuasca retreat in the depths of the Peruvian Amazon.

“I’ve lost my way,” he’d said, his eyes bloodshot from too many hits on his vape pen. “The Divine Mother Shakti at the Temple of Eternal Light can help me find myself again.”

“What?” I’d been incredulous. “Where is this coming from?”

He’d unearthed a book from beneath a pile of dirty clothes on our bed and handed it to me—Psychedelic Healers: An Exploratory Journey of the Soul, by Shakti Rebecca Rubinstein.

“What is this?”

“It’s the book that changed my life,” he’d said. “I’m ready for deep growth. New energy.”

Then he’d moved his belongings to a storage unit off the side of the I-8, and left me to pay the full cost of our monthly rent and utilities on my paltry GrubGetter income.

I told myself this situation was only temporary, that Rob would return as soon as he realized that hallucinating in the rainforest wasn’t going to lead him to some higher consciousness. But I hadn’t heard from him since he took off on that direct flight from LAX to Lima. At this point, it was probably safe to assume he was never coming back.

Which was probably for the best. It’s not exactly like Rob was Prince Charming or anything. But being with him was better than being alone. At least I’d had someone to split the bills with.

“Honestly,” she continued, “I can’t stand to see you so miserable anymore. Happiness is a choice, Bree. Choose happy.”

Of all Natasha’s pithy sayings, “Choose happy” was the one I hated most. It was printed on the back of her business cards in faux brush lettering, silently accusing each potential client of being complicit in their own misery. If they paid her to clean out their closets, though, they could apparently experience unparalleled joy.

“That’s bullshit, and you know it.”

She scowled. “It is not.”

“It is, actually. Shitty things happen all the time and we have no choice in the matter. I didn’t choose to be too broke to fix my car. I work really hard, but this job doesn’t pay well. And I didn’t choose for Rob to abandon me to go find himself in the Amazon, either. He made that choice for us.”

I almost mentioned the shittiest thing that had ever happened to Natasha or to me, a thing neither of us had chosen. But I stopped myself before the words rolled off my lips. This evening was bad enough without rehashing the details of our mother’s death.

“Sometimes things happen to us that are beyond our control,” Natasha said, her voice infuriatingly calm. “But we can control how we react to it. Focus on what you can control. And it does no good to dwell on the past, either. Don’t look back, Bree—”

“Because that’s not where you’re going. Yes, I know. You’ve said that before.” About a thousand times.

She took a deep breath, most likely to prepare for a lengthy lecture on why it’s important to stay positive and productive in the face of adversity, but then a large tow truck lumbered onto the cul-de-sac and she got out of the car to flag him down.

Grateful for the interruption, I ditched the casserole on her dashboard and walked over to where the driver had double-parked alongside my car.

“What’s the problem?” he asked, hopping down from the cab.

“It won’t start,” I said, to which Natasha quickly followed up with, “The check engine light came on several weeks ago, but the car has not been serviced yet.”

He grunted and popped the hood, one thick filthy hand stroking his braided beard as he surveyed the engine. Another grunt, then he asked for the keys and tried to start it, only to hear the same sad click and whine as before.

“It’s not the battery.” He leaned his head out of the open door. “When was the last time you changed your timing belt?”

“Uh… I don’t know.”

Natasha shook her head and mouthed, Maintenance log! in my direction but I pretended not to see.

The driver got out and slammed the hood shut. “Well, this thing is hosed.”

“Hosed?” My heart thrummed in my chest. “What does that mean? It can’t be fixed?”

He shrugged, clearly indifferent to my crisis-in-progress. “Can’t say for sure. Your mechanic can take a closer look and let you know. Where do you want me to tow it?”

I pulled out my phone to look up the address of the mechanic near my apartment down in Pacific Beach. But Natasha answered before I could google it up.

“Just take it to Encinitas Auto Repair,” she said. “It’s on Second and F.”

“You got it,” he said, then retreated to his truck to fiddle with some chains.

Natasha avoided my gaze. Instead, she focused on calling a guy named Jerry, who presumably worked at this repair shop, and told him to expect “a really old Civic that’s in rough shape,” making sure to specify, “It’s not mine, it’s my sister’s.”

I knew she was going to pay for the repairs. It made me feel icky, taking yet another handout from my big sister. But ultimately, she was right. What other choice did I have?

The two of us stayed quiet while the driver finished hooking up my car. After he’d towed it away down the cul-desac and out of sight, Natasha turned to me. “Do you want to come over? Izzy’s got piano lessons in fifteen minutes, you can hear how good she is now.”

Even though I did miss my niece, there was nothing I wanted to do more than go home, tear off these smelly clothes, and cry in solitude. “I’ll take a rain check. Thanks again for coming to get me.”

“Of course.” She started poking at her phone screen. A moment later, she said, “Your Lyft will be here in four minutes. His name is Neil. He drives a black Sentra.” A quick kiss on my cheek and she was hustling back to her SUV.

As I watched Natasha drive away, I wished—not for the first time—that I could be more like her: competent, organized, confident enough in my choices to believe I could choose to be happy. Sometimes I felt like she had twenty years on me, instead of only six. So maybe instead of complaining, I should’ve started taking her advice.

#she's faking it #kristin rockaway #blog tour #excerpt

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fitnesshealthyoga-blog · 6 years

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New Post has been published on https://fitnesshealthyoga.com/yoga-meditation-and-psychedelics-would-you-take-drugs-during-your-practice/

Yoga, Meditation and Psychedelics: Would you Take Drugs During Your Practice?

Top yoga and meditation teachers Sally Kempton and Ram Dass share their personal experiences with psychedelics as we explore the latest trends in research and recreational use.

ANDREW BANNECKER

When a friend invited Maya Griffin* to a “journey weekend”—two or three days spent taking psychedelics in hopes of experiencing profound insights or a spiritual awakening—she found herself considering it. “Drugs were never on my radar,” says Griffin, 39, of New York City. “At an early age, I got warnings from my parents that drugs may have played a role in bringing on a family member’s mental illness. Beyond trying pot a couple times in college, I didn’t touch them.” But then Griffin met Julia Miller* in a yoga class, and after about a year of friendship, Miller began sharing tales from her annual psychedelic weekends. She’d travel with friends to rental houses in various parts of the United States where a “medicine man” from California would join them and administer mushrooms, LSD, and other psychedelics. Miller would tell Griffin about experiences on these “medicines” that had helped her feel connected to the divine. She’d talk about being in meditative-like bliss states and feeling pure love.

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This time, Miller was hosting a three-day journey weekend with several psychedelics—such as DMT (dimethyltryptamine, a compound found in plants that’s extracted and then smoked to produce a powerful experience that’s over in minutes), LSD (lysergic acid diethylamide, or “acid,” which is chemically synthesized from a fungus), and Ayahuasca (a brew that blends whole plants containing DMT with those that have enzyme inhibitors that prolong the DMT experience). Miller described it as a “choose your own adventure” weekend, where Griffin could opt in or out of various drugs as she pleased. Griffin eventually decided to go for it. Miller recommended she first do a “mini journey”—just one day and one drug—to get a sense of what it would be like and to see if a longer trip was really something she wanted to do. So, a couple of months before the official journey, Griffin took a mini journey with magic mushrooms.

See also This is the Reason I Take the Subway 45 Minutes Uptown to Work Out—Even Though There’s a Gym On My Block

“It felt really intentional. We honored the spirits of the four directions beforehand, a tradition among indigenous cultures, and asked the ancestors to keep us safe,” she says. “I spent a lot of time feeling heavy, lying on the couch at first. Then, everything around me looked more vibrant and colorful. I was laughing hysterically with a friend. Time was warped. At the end, I got what my friends would call a ‘download,’ or the kind of insight you might get during meditation. It felt spiritual in a way. I wasn’t in a relationship at the time and I found myself having this sense that I needed to carve out space for a partner in my life. It was sweet and lovely.”

Griffin, who’s practiced yoga for more than 20 years and who says she wanted to try psychedelics in order to “pull back the ‘veil of perception,’” is among a new class of yoga practitioners who are giving drugs a try for spiritual reasons. They’re embarking on journey weekends, doing psychedelics in meditation circles, and taking the substances during art and music festivals to feel connected to a larger community and purpose. But a renewed interest in these explorations, and the mystical experiences they produce, isn’t confined to recreational settings. Psychedelics, primarily psilocybin, a psychoactive compound in magic mushrooms, are being studied by scientists, psychiatrists, and psychologists again after a decades-long hiatus following the experimental 1960s—a time when horror stories of recreational use gone wrong contributed to bans on the drugs and harsh punishments for anyone caught with them. This led to the shutdown of all studies into potential therapeutic uses, until recently. (The drugs are still illegal outside of clinical trials.)

Another Trip with Psychedelics

The freeze on psychedelics research was lifted in the early 1990s with Food and Drug Administration approval for a small pilot study on DMT, but it took another decade before studies of psychedelics began to pick up. Researchers are taking another look at drugs that alter consciousness, both to explore their potential role as a novel treatment for a variety of psychiatric or behavioral disorders and to study the effects that drug-induced mystical experiences may have on a healthy person’s life—and brain. “When I entered medical school in 1975, the topic of psychedelics was off the board. It was kind of a taboo area,” says Charles Grob, MD, a professor of psychiatry and biobehavioral sciences at the David Geffen School of Medicine at the University of California, Los Angeles, who conducted a 2011 pilot study on the use of psilocybin to treat anxiety in patients with terminal cancer. Now researchers such as Grob are following up on the treatment models developed in the ’50s and ’60s, especially for patients who don’t respond well to conventional therapies.

See also 6 Yoga Retreats to Help You Deal With Addiction

This opening of the vault—research has also picked up again in countries such as England, Spain, and Switzerland—has one big difference from studies done decades ago: Researchers use stringent controls and methods that have since become the norm (the older studies relied mostly on anecdotal accounts and observations that occurred under varying conditions). These days, scientists are also utilizing modern neuroimaging machines to get a glimpse into what happens in the brain. The results are preliminary but seem promising and suggest that just one or two doses of a psychedelic may be helpful in treating addictions (such as to cigarettes or alcohol), treatment-resistant depression, post-traumatic stress disorder, and anxiety in patients with terminal cancer. “It’s not about the drug per se, it’s about the meaningful experience that one dose can generate,” says Anthony Bossis, PhD, a clinical assistant professor of psychiatry at New York University School of Medicine who conducted a 2016 study on the use of psilocybin for patients with cancer who were struggling with anxiety, depression, and existential distress (fear of ceasing to exist).

Spiritual experiences in particular are showing up in research summaries. The term “psychedelic” was coined by a British-Canadian psychiatrist during the 1950s and is a mashup of two ancient Greek words that together mean “mind revealing.” Psychedelics are also known as hallucinogens, although they don’t always produce hallucinations, and as entheogens, or substances that generate the divine. In the pilot study looking at the effects of DMT on healthy volunteers, University of New Mexico School of Medicine researchers summarized the typical participant experience as “more vivid and compelling than dreams or waking awareness.” In a study published in 2006 in the Journal of Psychopharmacology, researchers at Johns Hopkins University School of Medicine gave a relatively high dose (30 mg) of psilocybin to healthy volunteers who’d never previously taken a hallucinogen and found that it could reliably evoke a mystical-type experience with substantial personal meaning for participants. About 70 percent of participants rated the psilocybin session as among the top five most spiritually significant experiences of their lives. In addition, the participants reported positive changes in mood and attitude about life and self—which persisted at a 14-month follow-up. Interestingly, core factors researchers used in determining whether a study participant had a mystical-type experience, also known as a peak experience or a spiritual epiphany, was their report of a sense of “unity” and “transcendence of time and space.” (See “What’s a Mystical Experience?” section below for the full list of how experts define one.)

In psilocybin studies for cancer distress, the patients who reported having a mystical experience while on the drug also scored higher in their reports of post-session benefits. “For people who are potentially dying of cancer, the ability to have a mystical experience where they describe experiencing self-transcendence and no longer solely identifying with their bodies is a profound gift,” says Bossis, also a clinical psychologist with a speciality in palliative care and a long interest in comparative religions. He describes his research as the study of “the scientific and the sacred.” In 2016 he published his findings on psilocybin for cancer patients in the Journal of Psychopharmacology, showing that a single psilocybin session led to improvement in anxiety and depression, a decrease in cancer-related demoralization and hopelessness, improved spiritual well-being, and increased quality of life—both immediately afterward and at a six-and-a-half-month follow-up. A study from Johns Hopkins produced similar results the same year. “The drug is out of your system in a matter of hours, but the memories and changes from the experience are often long-lasting,” Bossis says.

Learn if psychedelics complement a yoga practice or promote healing.

ANDREW BANNECKER

The Science of Spirituality

In addition to studying psilocybin-assisted therapy for cancer patients, Bossis is director of the NYU Psilocybin Religious Leaders Project (a sister project at Johns Hopkins is also in progress), which is recruiting religious leaders from different lineages—Christian clergy, Jewish rabbis, Zen Buddhist roshis, Hindu priests, and Muslim imams—and giving them high-dose psilocybin in order to study their accounts of the sessions and any effects the experience has on their spiritual practices. “They’re helping us describe the nature of the experience given their unique training and vernacular,” says Bossis, who adds that it’s too early to share results. The religious-leaders study is a new-wave version of the famous Good Friday Experiment at Boston University’s Marsh Chapel, conducted in 1962 by psychiatrist and minister Walter Pahnke. Pahnke was working on a PhD in religion and society at Harvard University and his experiment was overseen by members of the Department of Psychology, including psychologist Timothy Leary, who’d later become a notorious figure in the counterculture movement, and psychologist Richard Alpert, who’d later return from India as Ram Dass and introduce a generation to bhakti yoga and meditation. Pahnke wanted to explore whether using psychedelics in a religious setting could invoke a profound mystical experience, so at a Good Friday service his team gave 20 divinity students a capsule of either psilocybin or an active placebo, niacin. At least 8 of the 10 students who took the mushrooms reported a powerful mystical experience, compared to 1 of 10 in the control group. While the study was later criticized for failing to report an adverse event—a tranquilizer was administered to a distressed participant who left the chapel and refused to return—it was the first double-blind, placebo-controlled experiment with psychedelics. It also helped establish the terms “set” and “setting,” commonly used by researchers and recreational users alike. Set is the intention you bring to a psychedelic experience, and setting is the environment in which you take it.

“Set and setting are really critical in determining a positive outcome,” UCLA’s Grob says. “Optimizing set prepares an individual and helps them fully understand the range of effects they might have with a substance. It asks patients what their intention is and what they hope to get out of their experience. Setting is maintaining a safe and secure environment and having someone there who will adequately and responsibly monitor you.”

Bossis says most patients in the cancer studies set intentions for the session related to a better death or end of life—a sense of integrity, dignity, and resolution. Bossis encourages them to accept and directly face whatever is unfolding on psilocybin, even if it’s dark imagery or feelings of death, as is often the case for these study participants. “As counterintuitive as it sounds, I tell them to move into thoughts or experiences of dying—to go ahead. They won’t die physically, of course; it’s an experience of ego death and transcendence,” he says. “By moving into it, you’re directly learning from it and it typically changes to an insightful outcome. Avoiding it can only fuel it and makes it worse.”

In the research studies, the setting is a room in a medical center that’s made to look more like a living room. Participants lie on a couch, wear an eye mask and headphones (listening to mostly classical and instrumental music), and receive encouragement from their therapists to, for example, “go inward and accept the rise and fall of the experience.” Therapists are mostly quiet. They are there to monitor patients and assist them if they experience anything difficult or frightening, or simply want to talk.

“Even in clinical situations, the psychedelic really runs itself,” says Ram Dass, who is now 87 and lives in Maui. “I’m happy to see that this has been opened up and these researchers are doing their work from a legal place.”

The Shadow Side and How to Shift It

While all of this may sound enticing, psychedelic experiences may not be so reliably enlightening or helpful (or legal) when done recreationally, especially at a young age. Documentary filmmaker and rock musician Ben Stewart, who hosts the series Psychedelica on Gaia.com, describes his experiences using psychedelics, including mushrooms and LSD, as a teen as “pushing the boundaries in a juvenile way.” He says, “I wasn’t in a sacred place or even a place where I was respecting the power of the plant. I was just doing it whenever, and I had extremely terrifying experiences.” Years later in his films and research projects he started hearing about set and setting. “They’d say to bring an intention or ask a question and keep revisiting it throughout the journey. I was always given something more beautiful even if it took me to a dark place.”

Brigitte Mars, a professor of herbal medicine at Naropa University in Boulder, Colorado, teaches a “sacred psychoactives” class that covers the ceremonial use of psychedelics in ancient Greece, in Native American traditions, and as part of the shamanic path. “In a lot of indigenous cultures, young people had rites of passage in which they might be taken aside by a shaman and given a psychedelic plant or be told to go spend the night on a mountaintop. When they returned to the tribe, they’d be given more privileges since they’d gone through an initiation,” she says. Mars says LSD and mushrooms combined with prayer and intention helped put her on a path of healthy eating and yoga at a young age, and she strives to educate students about using psychedelics in a more responsible way, should they opt to partake in them. “This is definitely not supposed to be about going to a concert and getting as far out as possible. It can be an opportunity for growth and rebirth and to recalibrate your life. It’s a special occasion,” she says, adding, “psychedelics aren’t for everyone, and they aren’t a substitute for working on yourself.”

See also 4 Energy-Boosting Mushrooms (And How to Cook Them)

Tara Brach, PhD, a psychologist and the founder of Insight Meditation Community of Washington, DC, says she sees great healing potential for psychedelics, especially when paired with meditation and in clinical settings, but she warns about the risk of spiritual bypassing—using spiritual practices as a way to avoid dealing with difficult psychological issues that need attention and healing: “Mystical experience can be seductive. For some it creates the sense that this is the ‘fast track,’ and now that they’ve experienced mystical states, attention to communication, deep self-inquiry, or therapy and other forms of somatic healing are not necessary to grow.” She also says that recreational users don’t always give the attention to setting that’s needed to feel safe and uplifted. “Environments filled with noise and light pollution, distractions, and potentially insensitive and disturbing human interactions will not serve our well-being,” she says.

As these drugs edge their way back into contemporary pop culture, researchers warn about the medical and psychological dangers of recreational use, especially when it involves the mixing of two or more substances, including alcohol. “We had a wild degree of misuse and abuse in the ’60s, particularly among young people who were not adequately prepared and would take them under all sorts of adverse conditions,” Grob says. “These are very serious medicines that should only be taken for the most serious of purposes. I also think we need to learn from the anthropologic record about how to utilize these compounds in a safe manner. It wasn’t for entertainment, recreation, or sensation. It was to further strengthen an individual’s identity as part of his culture and society, and it facilitated greater social cohesion.”

Learn about the pyschedelic roots of yoga.

ANDREW BANNECKER

Yoga’s Psychedelic Roots

Anthropologists have discovered mushroom iconography in churches throughout the world. And some scholars make the case that psychoactive plants may have played a role in the early days of yoga tradition. The Rig Veda and the Upanishads (sacred Indian texts) describe a drink called soma (extract) or amrita (nectar of immortality) that led to spiritual visions. “It’s documented that yogis were essentially utilizing some brew, some concoction, to elicit states of transcendental awareness,” say Tias Little, a yoga teacher and founder of Prajna Yoga school in Santa Fe, New Mexico. He also points to Yoga Sutra 4.1, in which Patanjali mentions that paranormal attainments can be obtained through herbs and mantra.

“Psychotropic substances are powerful tools, and like all tools, they can cut both ways—helping or harming,” says Ganga White, author of Yoga Beyond Belief and MultiDimensional Yoga and founder of White Lotus Foundation in Santa Barbara, California. “If you look at anything you can see positive and negative uses. A medicine can be a poison and a poison can be a medicine—there’s a saying like this in the Bhagavad Gita.”

White’s first experience with psychedelics was at age 20. It was 1967 and he took LSD. “I was an engineering student servicing TVs and working on electronics. The next day I became a yogi,” he says. “I saw the life force in plants and the magnitude of beauty in nature. It set me on a spiritual path.” That year he started going to talks by a professor of comparative religion who told him that a teacher from India in the Sivananda lineage had come to the United States. White went to study with him, and he would later make trips to India to learn from other teachers. As his yoga practice deepened, White stopped using psychedelics. His first yoga teachers were adamantly anti-drug. “I was told that they would destroy your chakras and your astral body. I stopped everything, even coffee and tea,” he says. But within a decade, White began shifting his view on psychedelics again. He says he started to notice “duplicity, hypocrisy, and spiritual materialism” in the yoga world. And he no longer felt that psychedelic experiences were “analog to true experiences.” He started combining meditation and psychedelics. “I think an occasional mystic journey is a tune-up,” he says. “It’s like going to see a great teacher once in a while who always has new lessons.”

See also Chakra Tune-Up: Intro to the Muladhara

Meditation teacher Sally Kempton, author of Meditation for the Love of It, shares the sentiment. She says it was her use of psychedelics during the ’60s that served as a catalyst for her meditation practice and studies in the tantric tradition. “Everyone from my generation who had an awakening pretty much had it on a psychedelic. We didn’t have yoga studios yet,” she says. “I had my first awakening on acid. It was wildly dramatic because I was really innocent and had hardly done any spiritual reading. Having that experience of ‘everything is love’ was totally revelatory. When I began meditating, it was essentially for the purpose of getting my mind to become clear enough so that I could find that place that I knew was the truth, which I knew was love.” Kempton says she’s done LSD and Ayahuasca within the past decade for “psychological journeying,” which she describes as “looking into issues I find uncomfortable or that I’m trying to break through and understand.”

Little tried mushrooms and LSD at around age 20 and says he didn’t have any mystical experiences, yet he feels that they contributed to his openness in exploring meditation, literature, poetry, and music. “I was experimenting as a young person and there were a number of forces shifting my own sense of self-identity and self-worth. I landed on meditation as a way to sustain a kind of open awareness,” he says, noting that psychedelics are no longer part of his sadhana (spiritual path).

Going Beyond the Veil

After her first psychedelic experience on psilocybin, Griffin decided to join her friends for a journey weekend. On offer Friday night were “Rumi Blast” (a derivative of DMT) and “Sassafras,” which is similar to MDMA (Methylenedioxymethamphetamine, known colloquially as ecstasy or Molly). Saturday was LSD. Sunday was Ayahuasca. “Once I was there, I felt really open to the experience. It felt really safe and intentional—almost like the start of a yoga retreat,” she says. It began by smudging with sage and palo santo. After the ceremonial opening, Griffin inhaled the Rumi Blast. “I was lying down and couldn’t move my body but felt like a vibration was buzzing through me,” she says. After about five minutes—the length of a typical peak on DMT—she sat up abruptly. “I took a massive deep breath and it felt like remembrance of my first breath. It was so visceral.” Next up was Sassafras: “It ushered in love. We played music and danced and saw each other as beautiful souls.” Griffin originally planned to end the journey here, but after having such a connected experience the previously night, she decided to try LSD. “It was a hyper-color world. Plants and tables were moving. At one point I started sobbing and I felt like I was crying for the world. Two minutes felt like two hours,” she says. Exhausted and mentally tapped by Sunday, she opted out of the Ayahuasca tea. Reflecting on it now, she says, “The experiences will never leave me. Now when I look at a tree, it isn’t undulating or dancing like when I was on LSD, but I ask myself, ‘What am I not seeing that’s still there?’”

See also This 6-Minute Sound Bath Is About to Change Your Day for the Better

The Chemical Structure of Psychedelics

It was actually the psychedelic research of the 1950s that contributed to our understanding of the neurotransmitter serotonin, which regulates mood, happiness, social behavior, and more. Most of the classic psychedelics are serotonin agonists, meaning they activate serotonin receptors. (What’s actually happening during this activation is mostly unknown.)

Classic psychedelics are broken into two groups of organic compounds called alkaloids. One group is the tryptamines, which have a similar chemical structure to serotonin. The other group, the phenethylamines, are more chemically similar to dopamine, which regulates attention, learning, and emotional responses. Phenethylamines have effects on both dopamine and serotonin neurotransmitter systems. DMT (found in plants but also in trace amounts in animals), psilocybin, and LSD are tryptamines. Mescaline (derived from cacti, including peyote and San Pedro) is a phenethylamine. MDMA, originally developed by a pharmaceutical company, is also a phenethylamine, but scientists don’t classify it as a classic psychedelic because of its stimulant effects and “empathogenic” qualities that help a user bond with others. The classics, whether they come straight from nature (plant teas, whole mushrooms) or are semi-synthetic forms created in a lab (LSD tabs, psilocybin capsules), are catalysts for more inwardly focused personal experiences.

See also Try This Durga-Inspired Guided Meditation for Strength

“Classic psychedelics are physiologically well tolerated—with the exception of vomiting and diarrhea on Ayahuasca,” says Grob, who also studied Ayahuasca in Brazil during the 1990s. “But psychologically there are serious risks, particularly for people with underlying psychiatric conditions or a family history of major mental illness like schizophrenia or bipolar disorder.” Psychedelics can cause fear, anxiety, or paranoia—which often resolves fairly quickly in the right set and setting, Grob says, but can escalate or lead to injuries in other scenarios. In extremely rare but terrifying cases, chronic psychosis, post-traumatic stress from a bad experience, or hallucinogen persisting perception disorder—ongoing visual disturbances, or “flashbacks”—can occur. (There have been no reports of any such problems in modern clinical trials with rigorous screening processes and controlled dosage and support.) Unlike the classic psychedelics, MDMA has serious cardiac risks in high doses and raises body temperature, which has led to cases of people overheating at music festivals and clubs. There’s also always the risk of adverse drug interactions. For example, combining Ayahuasca with SSRIs (selective serotonin reuptake inhibitors) used to treat depression can lead to serotonin syndrome, which can cause a rise in body temperature and disorientation.

Learn how your brain is affected by drugs and meditation.

ANDREW BANNECKER

Your Brain on Drugs—and Meditation

Flora Baker, 30, a travel blogger from London, took Ayahuasca while visiting Brazil and the psychoactive cactus San Pedro while in Bolivia. “Part of the reason I was traveling in South America was an attempt to heal after the death of my mother. The ceremonies involved a lot of introspective thought about who I was without her, and what kind of woman I was becoming,” she says. “On Ayahuasca, my thoughts about my mom weren’t of her physical form, but her energy—as a spirit or life force that carried me and carries me onward, always, ever present within me and around. I’ve thought of these ideas in the past, but it was the first time I truly believed and understood them.” The experiences ended with a sense of peace and acceptance, and Baker says she’s sometimes able to access these same feelings in her daily meditation practice.

See also 10 Best Yoga and Meditation Books, According to 10 Top Yoga and Meditation Teachers

Baker’s and Griffin’s comparisons of certain insights or feelings they had on psychedelics to those one might get through meditation may have an explanation in modern neuroscience. To start, in a study of what happens in the brain during a psychedelic experience, researchers at Imperial College London gave participants psilocybin and scanned their brains. They found decreased activity in the medial prefrontal cortex and posterior cingulate cortex. These are key brain regions involved in the “default mode network,” or the brain circuits that help you maintain a sense of self and daydream. The researchers also found that reduced activity in default mode networks correlated with participants’ reports of “ego dissolution.”

When Judson Brewer, MD, PhD, then a researcher at Yale University, read the study in Proceedings of the National Academy of Sciences in 2012, he noticed that the brain scans looked strikingly similar to those of meditators in a study he’d published two months earlier in the same journal. In Brewer’s study, he’d put experienced meditators with more than a decade of practice into an fMRI machine, asked them to meditate, and found that the regions of the volunteers’ brains that tended to quiet down were also the medial prefrontal and posterior cingulate cortexes. (In the Yale study, meditators who were new to the practice did not show the same reductions.) Brewer, who is now director of research and innovation at Brown University’s Mindfulness Center, describes the default mode network as the “me network.” Activity spikes when you are thinking about something you need to do in the future, or when you’re ruminating over past regrets. “Deactivations in these brain regions line up with a selfless sense that people get. They let go of fears and protections and taking things personally. When that expands way, way out there, you lose a sense of where you end and where the rest of the world begins.”

Intrigued by the similarities in brain scans between people taking psychedelics and meditators, other researchers have started investigating whether the two practices might be complementary in clinical settings. In a study published last year in the Journal of Psychopharmacology, Johns Hopkins researchers took 75 people with little or no history of meditation and broke them into three groups. Those in the first group received a very low dose of psilocybin (1 mg) and were asked to commit to regular spiritual practices such as meditation, spiritual awareness practice, and journaling with just five hours of support. The second group got high-dose psilocybin (20–30 mg) and five hours of support, and the third group got high-dose psilocybin and 35 hours of support. After six months, both high-dose groups reported more-frequent spiritual practices and more gratitude than those in the low-dose group. In addition, those in the high-dose and high-support group reported higher ratings in finding meaning and sacredness in daily life.

Johns Hopkins is also researching the effects of psilocybin sessions on long-term meditators. Those with a lifetime average of about 5,800 hours of meditation, or roughly the equivalent of meditating an hour a day for 16 years, were, after careful preparations, given psilocybin, put in an fMRI machine, and asked to meditate. Psychologist Brach and her husband, Jonathan Foust, cofounder of the Meditation Teacher Training Institute in Washington, DC, and former president of the Kripalu Center for Yoga & Health, helped recruit volunteers for the study, and Foust participated in a preliminary stage. While on psilocybin, he did regular short periods of concentration practice, compassion practice, and open-awareness practice. He also spontaneously experienced an intense childhood memory.

“My brother is four years older than me. In the competition for our parents’ affection, attention, and love, he hated my guts. This is normal and natural, but I saw how I subconsciously took that message in and it informed my life. On psilocybin I simultaneously experienced the raw wounded feeling and an empathy and insight into where he was coming from,” Foust says. “During the height of the experience, they asked me how much negative emotion I was feeling on a scale of 1 to 10 and I said 10. Then, they asked about positive emotion and well-being and I said 10. It was kind of a soul-expanding insight that it’s possible to have consciousness so wide that it can hold the suffering and the bliss of the world.”

See also YJ Tried It: 30 Days of Guided Sleep Meditation

Foust started meditating at the age of 15 and he’s maintained a daily practice since then, including a couple of decades spent living in an ashram participating in intensive monthlong meditation retreats. “My meditation practice gave me some steadiness through all the waves of sensation and mood I was experiencing on psilocybin,” he says. “There were some artificial elements to it, but I came away with a much deeper trust in the essential liberation teachings in the Buddhist tradition. It verified my faith in all these practices that I’ve been doing my whole life.” Since the psilocybin study, he describes his meditation practice as “not as serious or grim,” and reflecting on this shift, he says, “I think my practice on some subtle level was informed by a desire to feel better, or to help me solve a problem, and I actually feel there is now more a sense of ease. I’m savoring my practice more and enjoying it more.”

Frederick Barrett, PhD, assistant professor of psychiatry and behavioral sciences at Johns Hopkins, presented preliminary findings with the long-term meditators and said that participants reported decreased mental effort and increased vividness when meditating. The meditators who reported having a mystical experience during the psilocybin-meditation had an accompanying acute drop in their default mode network.

Robin Carhart-Harris, PhD, head of psychedelic research at Imperial College London, has an “entropy hypothesis” for what happens in your brain on psychedelics. His theory is that as activity in your default mode network goes down, other regions of your brain, such as those responsible for feelings and memories, are able to communicate with one another much more openly and in a way that’s less predictable and more anarchical (entropy). What this all means is yet to be determined, but researchers speculate that when your default mode network comes back to full functionality, the new pathways forged during the psychedelic experience can help shift you into new patterns of thinking.

To Journey or Not to Journey?

In How to Change Your Mind, writer Michael Pollan explores the history of psychedelics and the research renaissance, and, immersion-journalism style, samples LSD, psilocybin, Ayahuasca (which he drank in a yoga studio), and 5-MeO-DMT (a form of DMT in toad venom). Reflecting on his experiences, he writes, “For me, the psychedelic experience opened a door to a specific mode of consciousness that I can now occasionally recapture in meditation… This strikes me as one of the great gifts of the experience they afford: the expansion of one’s repertoire of conscious states.”

In a special series on psychedelics published by the Journal of Humanistic Psychology in 2017, Ram Dass shared accounts of his experiences, including taking psilocybin for the first time at Leary’s house and sensing “pure consciousness and love,” and offering LSD to his guru Neem Karoli Baba, whom he calls Maharaj-ji, in India in 1967: “On two occasions my guru ingested very large doses of LSD that I gave him with no discernible effect. He said these substances were used by Himalayan yogis in the past, but the knowledge has been lost. He said LSD can take you into the room with Christ, but you can only stay for two hours. And while drugs can be useful, love is the best medicine.”

Reflecting on this guru’s comments about LSD and love, Ram Dass, co-author of Walking Each Other Home, says, “After that experience with Maharaj-ji, I meditated and didn’t take psychedelics for many years, but I’ve advised people starting out on the spiritual path that psychedelics are a legitimate entry point. It’s the beginning stages of consciousness expansion. I already did the beginning. Now I stay with my sadhana—love and service.”

Bossis says he’s struck by how many people talk about love during or after psilocybin sessions. “They speak about experiencing an incredible sense of love, often describing it as a foundation of consciousness,” he says. When participants ask him how to stay with these feelings of love and other aspects of the experience they had on psilocybin, he encourages them to consider exploring meditation and other contemplative practices.

See also Inside the ASMR Meditation People Are Calling a Brain Orgasm

“While altered states from psychedelics offer great potential for healing and spiritual awakening, they lack a key benefit of long-term meditation practice—integrating the experience in a way that creates a lasting shift from state to trait,” Brach says. “An altered state—such as an experience of pervading love—gives us a taste of who we are. It gives hope and meaning to our life. But regularly arriving in awake, open-hearted awareness though a natural process of meditation allows us to trust that this awareness is the very grounds of who we are.” She describes a meditation practice as a rewarding cycle: “The more meditation carries us home to what we love, the more we are motivated to pause and come into the stillness and silence of presence. This inner presence then expresses itself increasingly in our communications, thoughts, work, play, service, and creativity. The experiences of love, unity, and light are realized as present and available in all facets of life.”

A year after her experience with psychedelics, Griffin says she has no desire to do them again but is grateful for the experience. “I feel less afraid to die,” she says. “The journey weekend gave me a sense that we come from pure love and we are going to pure love.”

* NAMES HAVE BEEN CHANGED

What’s a mystical experience?

Whether it happens naturally or is brought on by a psychedelic, researchers define a mystical experience as having six key qualities:

• Sense of unity or oneness (interconnectedness of all people and things, all is one, pure consciousness)

• Strong sense of sacredness or reverence

• Noetic quality (a sense of encountering ultimate reality, often described as “more real than real”)

• Deeply felt positive mood (universal love, joy, peace)

• Transcendence of time and space (past and present collapse into the present moment)

• Ineffability (the experience is very hard to put into words)

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Find your purpose with Iboga, Ayahuasca, Kambo, and Bufo retreats at Nektar Healing in California. Join us for transformation today!

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Top Rated Recommended Ayahuasca Retreat California

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retreats in California – Healing Retreat like No Other

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Psychedlics are having a moment. Psychiatrists are administering magic mushrooms in medical centers while yogis host ceremonies with psychoactive tea. This resurgence in research and recreational use may have something to teach us about spiritual enlightenment. Here, we explore the potential role of psychedelics within a yoga practice or as therapeutic treatment.

Top yoga and meditation teachers Sally Kempton and Ram Dass share their personal experiences with psychedelics as we explore the latest trends in research and recreational use.

See also This is the Reason I Take the Subway 45 Minutes Uptown to Work Out—Even Though There’s a Gym On My Block

Another Trip with Psychedelics

See also 6 Yoga Retreats to Help You Deal With Addiction

Spiritual experiences in particular are showing up in research summaries. The term “psychedelic” was coined by a British-Canadian psychiatrist during the 1950s and is a mashup of two ancient Greek words that together mean “mind revealing.” Psychedelics are also known as hallucinogens, although they don’t always produce hallucinations, and as entheogens, or substances that generate the divine. In the pilot study looking at the effects of DMT on healthy volunteers, University of New Mexico School of Medicine researchers summarized the typical participant experience as “more vivid and compelling than dreams or waking awareness.” In a study published in 2006 in the Journal of Psychopharmacology, researchers at Johns Hopkins University School of Medicine gave a relatively high dose (30 mg) of psilocybin to healthy volunteers who’d never previously taken a hallucinogen and found that it could reliably evoke a mystical-type experience with substantial personal meaning for participants. About 70 percent of participants rated the psilocybin session as among the top five most spiritually significant experiences of their lives. In addition, the participants reported positive changes in mood and attitude about life and self—which persisted at a 14-month follow-up. Interestingly, core factors researchers used in determining whether a study participant had a mystical-type experience, also known as a peak experience or a spiritual epiphany, was their report of a sense of “unity” and “transcendence of time and space.” (See “What’s a Mystical Experience?” on page 59 for the full list of how experts define one.)

Learn if psychedelics complement a yoga practice or promote healing.

The Science of Spirituality

The Shadow Side and How to Shift It

See also 4 Energy-Boosting Mushrooms (And How to Cook Them)

Learn about the pyschedelic roots of yoga.

Yoga’s Psychedelic Roots

“Psychotropic substances are powerful tools, and like all tools, they can cut both ways—helping or harming,” says Ganga White, author of Yoga Beyond Belief and founder of White Lotus Foundation in Santa Barbara, California. “If you look at anything you can see positive and negative uses. A medicine can be a poison and a poison can be a medicine—there’s a saying like this in the Bhagavad Gita.”

See also Chakra Tune-Up: Intro to the Muladhara

Going Beyond the Veil

See also This 6-Minute Sound Bath Is About to Change Your Day for the Better

The Chemical Structure of Psychedelics

See also Try This Durga-Inspired Guided Meditation for Strength

Learn how your brain is affected by drugs and meditation.

Your Brain on Drugs—and Meditation

See also 10 Best Yoga and Meditation Books, According to 10 Top Yoga and Meditation Teachers

See also YJ Tried It: 30 Days of Guided Sleep Meditation

To Journey or Not to Journey?

In How to Change Your Mind, writer Michael Pollan explores the history of psychedelics and the research renaissance, and, immersion-journalism style, samples LSD, psilocybin, Ayahuasca (which he drank in a yoga studio), and 5-MeO-DMT (a form of DMT in toad venom). Reflecting on his experiences, he writes, “For me, the psychedelic experience opened a door to a specific mode of consciousness that I can now occasionally recapture in meditation... This strikes me as one of the great gifts of the experience they afford: the expansion of one’s repertoire of conscious states.”

See also Inside the ASMR Meditation People Are Calling a Brain Orgasm

* NAMES HAVE BEEN CHANGED

What’s a mystical experience?

Whether it happens naturally or is brought on by a psychedelic, researchers define a mystical experience as having six key qualities:

• Sense of unity or oneness (interconnectedness of all people and things, all is one, pure consciousness)

• Strong sense of sacredness or reverence

• Noetic quality (a sense of encountering ultimate reality, often described as “more real than real”)

• Deeply felt positive mood (universal love, joy, peace)

• Transcendence of time and space (past and present collapse into the present moment)

• Ineffability (the experience is very hard to put into words)

#sleep sounds #sleep music #white noise app #nature sounds #relaxing sounds #rain sounds for sleeping

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chocolate-brownies · 6 years

Text

Would You Consider Trying Psychedelics to Take Your Practice to Another Level?

Would You Consider Trying Psychedelics to Take Your Practice to Another Level?:

Top yoga and meditation teachers Sally Kempton and Ram Dass share their personal experiences with psychedelics as we explore the latest trends in research and recreational use.

When a friend invited Maya Griffin* to a “journeyweekend”—two or three days spent taking psychedelics in hopes of experiencing profound insights or a spiritual awakening—she found herself considering it. “Drugs were never on my radar,” says Griffin, 39, of New York City. “At an early age, I got warnings from my parents that drugs may have played a role in bringing on a family member’s mental illness. Beyond trying pot a couple times in college, I didn’t touch them.” But then Griffin met Julia Miller* in a yoga class, and after about a year of friendship, Miller began sharing tales from her annual psychedelic weekends. She’d travel with friends to rental houses in various parts of the United States where a “medicine man” from California would join them and administer mushrooms, LSD, and other psychedelics. Miller would tell Griffin about experiences on these “medicines” that had helped her feel connected to the divine. She’d talk about being in meditative-like bliss states and feeling pure love.

See also This is the Reason I Take the Subway 45 Minutes Uptown to Work Out—Even Though There’s a Gym On My Block

Another Trip with Psychedelics

See also 6 Yoga Retreats to Help You Deal With Addiction

Spiritual experiences in particular are showing up in research summaries. The term “psychedelic” was coined by a British-Canadian psychiatrist during the 1950s and is a mashup of two ancient Greek words that together mean “mind revealing.” Psychedelics are also known as hallucinogens, although they don’t always produce hallucinations, and as entheogens, or substances that generate the divine. In the pilot study looking at the effects of DMT on healthy volunteers, University of New Mexico School of Medicine researchers summarized the typical participant experience as “more vivid and compelling than dreams or waking awareness.” In a study published in 2006 in the Journal of Psychopharmacology, researchers at Johns Hopkins University School of Medicine gave a relatively high dose (30 mg) of psilocybin to healthy volunteers who’d never previously taken a hallucinogen and found that it could reliably evoke a mystical-type experience with substantial personal meaning for participants. About 70 percent of participants rated the psilocybin session as among the top five most spiritually significant experiences of their lives. In addition, the participants reported positive changes in mood and attitude about life and self—which persisted at a 14-month follow-up. Interestingly, core factors researchers used in determining whether a study participant had a mystical-type experience, also known as a peak experience or a spiritual epiphany, was their report of a sense of “unity” and “transcendence of time and space.” (See “What’s a Mystical Experience?” on page 59 for the full list of how experts define one.)

Learn if psychedelics complement a yoga practice or promote healing.

The Science of Spirituality

The Shadow Side and How to Shift It

See also 4 Energy-Boosting Mushrooms (And How to Cook Them)

Learn about the pyschedelic roots of yoga.

Yoga’s Psychedelic Roots

See also Chakra Tune-Up: Intro to the Muladhara

Going Beyond the Veil

See also This 6-Minute Sound Bath Is About to Change Your Day for the Better

The Chemical Structure of Psychedelics

See also Try This Durga-Inspired Guided Meditation for Strength

Learn how your brain is affected by drugs and meditation.

Your Brain on Drugs—and Meditation

See also 10 Best Yoga and Meditation Books, According to 10 Top Yoga and Meditation Teachers

Intrigued by the similarities in brain scans between people taking psychedelics and meditators, other researchers have started investigating whether the two practices might be complementary in clinical settings. In a study published last year in theJournal of Psychopharmacology, Johns Hopkins researchers took 75 people with little or no history of meditation and broke them into three groups. Those in the first group received a very low dose of psilocybin (1 mg) and were asked to commit to regular spiritual practices such as meditation, spiritual awareness practice, and journaling with just five hours of support. The second group got high-dose psilocybin (20–30 mg) and five hours of support, and the third group got high-dose psilocybin and 35 hours of support. After six months, both high-dose groups reported more-frequent spiritual practices and more gratitude than those in the low-dose group. In addition, those in the high-dose and high-support group reported higher ratings in finding meaning and sacredness in daily life.

See also YJ Tried It: 30 Days of Guided Sleep Meditation

To Journey or Not to Journey?

See also Inside the ASMR Meditation People Are Calling a Brain Orgasm

* NAMES HAVE BEEN CHANGED

What’s a mystical experience?

Whether it happens naturally or is brought on by a psychedelic, researchers define a mystical experience as having six key qualities:

• Sense of unity or oneness (interconnectedness of all people and things, all is one, pure consciousness)

• Strong sense of sacredness or reverence

• Noetic quality (a sense of encountering ultimate reality, often described as “more real than real”)

• Deeply felt positive mood (universal love, joy, peace)

• Transcendence of time and space (past and present collapse into the present moment)

• Ineffability (the experience is very hard to put into words)

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gaiapsychedelics · 3 years

Text

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krisiunicornio · 6 years

Link

Top yoga and meditation teachers Sally Kempton and Ram Dass share their personal experiences with psychedelics as we explore the latest trends in research and recreational use.

See also This is the Reason I Take the Subway 45 Minutes Uptown to Work Out—Even Though There’s a Gym On My Block

Another Trip with Psychedelics

See also 6 Yoga Retreats to Help You Deal With Addiction

Spiritual experiences in particular are showing up in research summaries. The term “psychedelic” was coined by a British-Canadian psychiatrist during the 1950s and is a mashup of two ancient Greek words that together mean “mind revealing.” Psychedelics are also known as hallucinogens, although they don’t always produce hallucinations, and as entheogens, or substances that generate the divine. In the pilot study looking at the effects of DMT on healthy volunteers, University of New Mexico School of Medicine researchers summarized the typical participant experience as “more vivid and compelling than dreams or waking awareness.” In a study published in 2006 in the Journal of Psychopharmacology, researchers at Johns Hopkins University School of Medicine gave a relatively high dose (30 mg) of psilocybin to healthy volunteers who’d never previously taken a hallucinogen and found that it could reliably evoke a mystical-type experience with substantial personal meaning for participants. About 70 percent of participants rated the psilocybin session as among the top five most spiritually significant experiences of their lives. In addition, the participants reported positive changes in mood and attitude about life and self—which persisted at a 14-month follow-up. Interestingly, core factors researchers used in determining whether a study participant had a mystical-type experience, also known as a peak experience or a spiritual epiphany, was their report of a sense of “unity” and “transcendence of time and space.” (See “What’s a Mystical Experience?” on page 59 for the full list of how experts define one.)

Learn if psychedelics complement a yoga practice or promote healing.

The Science of Spirituality

The Shadow Side and How to Shift It

See also 4 Energy-Boosting Mushrooms (And How to Cook Them)

Learn about the pyschedelic roots of yoga.

Yoga’s Psychedelic Roots

See also Chakra Tune-Up: Intro to the Muladhara

Going Beyond the Veil

See also This 6-Minute Sound Bath Is About to Change Your Day for the Better

The Chemical Structure of Psychedelics

See also Try This Durga-Inspired Guided Meditation for Strength

Learn how your brain is affected by drugs and meditation.

Your Brain on Drugs—and Meditation

See also 10 Best Yoga and Meditation Books, According to 10 Top Yoga and Meditation Teachers

See also YJ Tried It: 30 Days of Guided Sleep Meditation

To Journey or Not to Journey?

In How to Change Your Mind, writer Michael Pollan explores the history of psychedelics and the research renaissance, and, immersion-journalism style, samples LSD, psilocybin, Ayahuasca (which he drank in a yoga studio), and 5-MeO-DMT (a form of DMT in toad venom). Reflecting on his experiences, he writes, “For me, the psychedelic experience opened a door to a specific mode of consciousness that I can now occasionally recapture in meditation... This strikes me as one of the great gifts of the experience they afford: the expansion of one’s repertoire of conscious states.”

See also Inside the ASMR Meditation People Are Calling a Brain Orgasm

* NAMES HAVE BEEN CHANGED

What’s a mystical experience?

Whether it happens naturally or is brought on by a psychedelic, researchers define a mystical experience as having six key qualities:

• Sense of unity or oneness (interconnectedness of all people and things, all is one, pure consciousness)

• Strong sense of sacredness or reverence

• Noetic quality (a sense of encountering ultimate reality, often described as “more real than real”)

• Deeply felt positive mood (universal love, joy, peace)

• Transcendence of time and space (past and present collapse into the present moment)

• Ineffability (the experience is very hard to put into words)

#sleep sounds #sleep music #white noise app #nature sounds #relaxing sounds #rain sounds for sleeping

0 notes

amyddaniels · 6 years

Text

Would You Consider Trying Psychedelics to Take Your Practice to Another Level?

Top yoga and meditation teachers Sally Kempton and Ram Dass share their personal experiences with psychedelics as we explore the latest trends in research and recreational use.

See also This is the Reason I Take the Subway 45 Minutes Uptown to Work Out—Even Though There’s a Gym On My Block

Another Trip with Psychedelics

See also 6 Yoga Retreats to Help You Deal With Addiction

Spiritual experiences in particular are showing up in research summaries. The term “psychedelic” was coined by a British-Canadian psychiatrist during the 1950s and is a mashup of two ancient Greek words that together mean “mind revealing.” Psychedelics are also known as hallucinogens, although they don’t always produce hallucinations, and as entheogens, or substances that generate the divine. In the pilot study looking at the effects of DMT on healthy volunteers, University of New Mexico School of Medicine researchers summarized the typical participant experience as “more vivid and compelling than dreams or waking awareness.” In a study published in 2006 in the Journal of Psychopharmacology, researchers at Johns Hopkins University School of Medicine gave a relatively high dose (30 mg) of psilocybin to healthy volunteers who’d never previously taken a hallucinogen and found that it could reliably evoke a mystical-type experience with substantial personal meaning for participants. About 70 percent of participants rated the psilocybin session as among the top five most spiritually significant experiences of their lives. In addition, the participants reported positive changes in mood and attitude about life and self—which persisted at a 14-month follow-up. Interestingly, core factors researchers used in determining whether a study participant had a mystical-type experience, also known as a peak experience or a spiritual epiphany, was their report of a sense of “unity” and “transcendence of time and space.” (See “What’s a Mystical Experience?” on page 59 for the full list of how experts define one.)

Learn if psychedelics complement a yoga practice or promote healing.

The Science of Spirituality

The Shadow Side and How to Shift It

See also 4 Energy-Boosting Mushrooms (And How to Cook Them)

Learn about the pyschedelic roots of yoga.

Yoga’s Psychedelic Roots

See also Chakra Tune-Up: Intro to the Muladhara

Going Beyond the Veil

See also This 6-Minute Sound Bath Is About to Change Your Day for the Better

The Chemical Structure of Psychedelics

See also Try This Durga-Inspired Guided Meditation for Strength

Learn how your brain is affected by drugs and meditation.

Your Brain on Drugs—and Meditation

See also 10 Best Yoga and Meditation Books, According to 10 Top Yoga and Meditation Teachers

See also YJ Tried It: 30 Days of Guided Sleep Meditation

To Journey or Not to Journey?

In How to Change Your Mind, writer Michael Pollan explores the history of psychedelics and the research renaissance, and, immersion-journalism style, samples LSD, psilocybin, Ayahuasca (which he drank in a yoga studio), and 5-MeO-DMT (a form of DMT in toad venom). Reflecting on his experiences, he writes, “For me, the psychedelic experience opened a door to a specific mode of consciousness that I can now occasionally recapture in meditation... This strikes me as one of the great gifts of the experience they afford: the expansion of one’s repertoire of conscious states.”

See also Inside the ASMR Meditation People Are Calling a Brain Orgasm

* NAMES HAVE BEEN CHANGED

What’s a mystical experience?

Whether it happens naturally or is brought on by a psychedelic, researchers define a mystical experience as having six key qualities:

• Sense of unity or oneness (interconnectedness of all people and things, all is one, pure consciousness)

• Strong sense of sacredness or reverence

• Noetic quality (a sense of encountering ultimate reality, often described as “more real than real”)

• Deeply felt positive mood (universal love, joy, peace)

• Transcendence of time and space (past and present collapse into the present moment)

• Ineffability (the experience is very hard to put into words)

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Would You Consider Trying Psychedelics to Take Your Practice to Another Level?

Top yoga and meditation teachers Sally Kempton and Ram Dass share their personal experiences with psychedelics as we explore the latest trends in research and recreational use.

See also This is the Reason I Take the Subway 45 Minutes Uptown to Work Out—Even Though There’s a Gym On My Block

Another Trip with Psychedelics

See also 6 Yoga Retreats to Help You Deal With Addiction

Spiritual experiences in particular are showing up in research summaries. The term “psychedelic” was coined by a British-Canadian psychiatrist during the 1950s and is a mashup of two ancient Greek words that together mean “mind revealing.” Psychedelics are also known as hallucinogens, although they don’t always produce hallucinations, and as entheogens, or substances that generate the divine. In the pilot study looking at the effects of DMT on healthy volunteers, University of New Mexico School of Medicine researchers summarized the typical participant experience as “more vivid and compelling than dreams or waking awareness.” In a study published in 2006 in the Journal of Psychopharmacology, researchers at Johns Hopkins University School of Medicine gave a relatively high dose (30 mg) of psilocybin to healthy volunteers who’d never previously taken a hallucinogen and found that it could reliably evoke a mystical-type experience with substantial personal meaning for participants. About 70 percent of participants rated the psilocybin session as among the top five most spiritually significant experiences of their lives. In addition, the participants reported positive changes in mood and attitude about life and self—which persisted at a 14-month follow-up. Interestingly, core factors researchers used in determining whether a study participant had a mystical-type experience, also known as a peak experience or a spiritual epiphany, was their report of a sense of “unity” and “transcendence of time and space.” (See “What’s a Mystical Experience?” on page 59 for the full list of how experts define one.)

Learn if psychedelics complement a yoga practice or promote healing.

The Science of Spirituality

The Shadow Side and How to Shift It

See also 4 Energy-Boosting Mushrooms (And How to Cook Them)

Learn about the pyschedelic roots of yoga.

Yoga’s Psychedelic Roots

See also Chakra Tune-Up: Intro to the Muladhara

Going Beyond the Veil

See also This 6-Minute Sound Bath Is About to Change Your Day for the Better

The Chemical Structure of Psychedelics

See also Try This Durga-Inspired Guided Meditation for Strength

Learn how your brain is affected by drugs and meditation.

Your Brain on Drugs—and Meditation

See also 10 Best Yoga and Meditation Books, According to 10 Top Yoga and Meditation Teachers

See also YJ Tried It: 30 Days of Guided Sleep Meditation

To Journey or Not to Journey?

In How to Change Your Mind, writer Michael Pollan explores the history of psychedelics and the research renaissance, and, immersion-journalism style, samples LSD, psilocybin, Ayahuasca (which he drank in a yoga studio), and 5-MeO-DMT (a form of DMT in toad venom). Reflecting on his experiences, he writes, “For me, the psychedelic experience opened a door to a specific mode of consciousness that I can now occasionally recapture in meditation... This strikes me as one of the great gifts of the experience they afford: the expansion of one’s repertoire of conscious states.”

See also Inside the ASMR Meditation People Are Calling a Brain Orgasm

* NAMES HAVE BEEN CHANGED

What’s a mystical experience?

Whether it happens naturally or is brought on by a psychedelic, researchers define a mystical experience as having six key qualities:

• Sense of unity or oneness (interconnectedness of all people and things, all is one, pure consciousness)

• Strong sense of sacredness or reverence

• Noetic quality (a sense of encountering ultimate reality, often described as “more real than real”)

• Deeply felt positive mood (universal love, joy, peace)

• Transcendence of time and space (past and present collapse into the present moment)

• Ineffability (the experience is very hard to put into words)

from Yoga Journal http://bit.ly/2RHZqFV

#Yoga Journal

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