... families in Siberia gathered around warm fires, reading books, singing songs, and imbibing in Psychedelics as a community. That's right! Everyone got lit... together. The reindeer pranced because they liked to drink their psychedelic urine (after ingesting the ToadStool mushroom - red with white spots - the famous Amanitas Muscaria). Humans can't eat these Fungi's Raw... but we can eat them dried. That's how Santa served it up. It's no wonder that the image of the modern-day Santa sports his Red and White cozies... Coca-Cola invented that image and it's stuck around. If you've never heard of this, look it up.
Getting high with your family was a tradition during the winter solstice... because with 20 hours a day of darkness, what else was a community to do?
It's pretty dark in the world right now. But Psychedelics are shedding their cosmic light by making a major comeback after Nixon nixed them in the 70's (they were a threat to the industrial war machine - Vietnam). Politics. Yuck. Governments are noticing the effects of the medicine and have been taking an interest in capitalizing on the trend, you know, to pay for politicians' salaries and to keep the "healthcare" market serving its people. Ha! Ridiculous. You may start hearing about how Psychedelics are being decriminalized (as if you can make nature illegal - a disgusting attempt to punish people who dare to be free to love and care for each other - a natural by-product of psychedelic communion).
My point is that communing with Psychedelics is a Holy experience, and everyone deserves to have it. And there is no time like the present. Free your mind, and the best will follow.
Jesus, Joseph (Smith), Moses, Muhammed, and Mary all had their minds blown with some somatic beverage made from the flesh of the Gods. I can practically guarantee it! Don't believe me? I invite you to see for yourself. Then let's talk.
It's time to get back to our herstorical roots, don't you think? Since the apocalypse is officially here, I think it's 's smart to start breaking all the rules as it pertains to leading a "normal (and boring) life". Life these days is weird - and not in a good way. The contradictions are dizzying. The messages are making people sick. Technology will surely be our demise... like the Atlantians. Their advanced technology undermined their humane experience and look where that got them (a thousand leagues under the sea).
I think it's time to look at Indigenous cultures for guidance in order to get wise. Our sanity hinges on the teachings of Nature's Bounty! But wait, people don't know a thing about how to commune with Psychedelics to get the most out of their experience (unless guided by a Shaman or Shamama), so what do people do?
Find a trustworthy and sturdy bridge to that World. That might be me, for you. I hope.
I'm connected to the Shamanic world and my practice is based in providing a healing and transformative experience, the sustainability of the teachings one receives while in communion, as well as the offer of community. This last piece is huge because the people I help are yearning for like-minded, open-hearted people to surround themselves with. Right now lots of folks are walking around in a trance, completely oblivious to what is of actual value. They are lonely, even in their "closest" relationships.
It's not just the Psychedelic journey that counts though, it's the integration process that allows someone to go deep, for a long, and with wise intentions. This is a serious matter and is an intense yet playful process.
I'll wrap this up by providing some data on the subject of Psychedelic Integration with the hope that you'll forgo spending money on things, and instead go for the "real" Santa experience.
- The term “integration” has been utilized to describe the period following a psychedelic experience. A wide range of definitions has been put forward, characterized by an even wider variety of integrative practices, historically without models or guidance as to when and why particular practices might be chosen. Integration is often briefly mentioned in books and articles compared to preparing for, navigating, or facilitating psychedelic experiences, despite being widely cited as very important to retaining benefits and working through psychedelic experiences.
Modern research on the psychotherapeutic use of psychedelics attests to the value of an integration focus. Each of the longstanding organizations funding or organizing psychedelic research have developed treatment protocols that provide time for preparation, psychological support/psychotherapy, and integration, including The Multidisciplinary Association for Psychedelic Studies, the Beckley Foundation, and Heffter Research Institute
Indigenous use of psychedelics is not a phenomenon of the past, with a number of cultures having longstanding use up to the present day. For example, evidence of the earliest use of peyote by Native Americans, which the Native American Church still utilizes, dates back 5,700–10,000 years
Psychedelic substances have been used by Indigenous cultures for a variety of purposes, including sorcery, spiritual purposes, resolving physical ailments, building alliances, or engaging with culture
Broadly, Indigenous healing practices are said to typically rely on three core assumptions (holism, interconnectedness, and harmony/balance) and three primary approaches (heavy reliance on communal, group, and family networks, use of spiritual belief and tradition, and the inclusion of shamans; Sue et al., 2019). Furthermore, mind, body, community, spirit, and nature tend to be seen as a unified entity, with daily life, spirituality, and medicine also not seen as separate. Imbalance or separation between these elements is often seen as a source of illness (Sue et al., 2019).
In contrast to Indigenous cultures that have a tradition with psychedelics, Western participants may not possess adequate cultural references to comprehend complex, abstract, and symbolic content that often emerges with psychedelics, necessitating therapeutic support throughout the process, including during the integration stage
Still, we must acknowledge that treating integration as a separate phase of psychedelic experiences probably imposes Western dualistic thinking. In order to address imbalance and support the realignment of self, shamanic cultures may employ symbolism and rituals already entrenched in the culture, such as hypnosis or trance-like states, drumming, chanting, spirit manifestations, among others, all within a communal context, which stimulate engagement with the innate drive toward physiological, spiritual and social experiences
These practices may take place before, during, or after experience with the actual psychedelic substance. Contrary to occasional suggestions that integration is only relevant to Westerners, this would seem to suggest that Indigenous cultures tend to be rooted in philosophies and worldviews that encourage an ongoing orientation toward balance and integration. Balance, here, refers to the interconnectedness and harmonious interaction between the physical, emotional, relational, spiritual, and mental aspects of the human experience. This perspective could be of great value to the more dualistic and linear thinking in Western cultures - https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9386447/