The Divine Invasion

Originally broadcast on the Psychedelic Salon, 2015

Rak Razam discusses the Gaian process underway spearheaded by ayahuasca and other plant entheogens healing and cleansing us humans, preparing us to return to the "Garden", and the sudden popularity of 5-MeO-DMT Sonoran Desert Toad medicine. Like the plants, have we been groomed to receive the light? Does 5-MeO-DMT presage a 'Divine Invasion' from higher consciousness integrating into our spacetime continuum? Is the Source and Unity Consciousness coming full circle to embrace us back into the divine plan?   

Terence McKenna has this beautiful little phrase, Terence, the great Moses of modern psychedelic culture, the one who has brought back a lot of information and soundbites and memes for us to digest and to ruminate on and to make our own and to figure out not just what they meant, but how to implement them. One of his many beautiful phrases was, you know, “plan, plant, planet”, and embedded in that is this idea that the planet is an organism, is working through the plants to implement its plan. And there is a plan. 

And so, you know, indigenous cultures all over the world have retained to a large degree their connection with the planet. You know, they have themselves and their lives on the earth and they're engaging with the planet and the earth and the bio rhythms and the seasons and the plants. And they understand energy and they understand cycles of time and rhythms. It's almost like permaculture… It’s almost as if societies themselves, which engaged one-on-one with the planet, were engaged in “planetculture”. 

And so, I first went down to Peru 2006 and I was chasing this story on what was this mythic archetype of the shaman. Now in classical anthropology they'll tell you things like there is no such thing as a “shaman” according to most of the indigenous cultures in the world. It came from this classic text Shamanism by Mircae Eliade in the 1960s, when he was looking at the Siberian samans and their work with the Amanita Muscariaand mushrooms. And he’s applied that in a Western sense, almost like a brand name to apply to medicine people across the world. But medicine people all across the world have their own names for what they do, but essentially they are medicine people.

They work with their different plants–not all of them psychoactive – the vast majority of them are not psychoactive, but they work with what the earth gives them, the bounty of the earth, the living organism of the earth, which gives us everything we need. If we know how to give and take responsibility and not just take, take, take as Western culture has been doing in its egocentric drive towards a civilization over the march or “his-story” of history. So this idea of connection to the planet and this idea that there's a plan, there is a right relationship that we can have with the planet in which we are fed. We are fed on a physical level, our bodies, but we can also be fed spiritually by almost the chi or the ambient energy of the planet herself if we're in right relationship. 

Many of these plants that the medicine people use all across the world for healing and some of them, the very select ones, are entheogenic, which is from the Greek for “the Divine within”: something in the plant, which invokes this sense of spiritual awareness or spiritual presence of the Divine. Now, all this language, you know, is Western, but this is a real experiential, tangible thing. When you engage with the plant medicines of all different varieties: whether that's the ayahuasca, San Pedro cactus, salvia, the Acacias, the morning glory seeds, cannabis, even tobacco – all of these things, and more have been considered sacred plants by indigenous cultures across the world. And they're to be used in a right way. There's a right relationship to establish with them. 

So the medicine people, the shamans have retained this knowledge, and I was going down to Peru in search of what the South American version, the ayahuasca movement and what the shaman meant in the 21st century. And so now, years later, I have a very different perception of what that is. Many of you are probably aware there's been this rise in what I call a resurgence in global shamanism, which is essentially a Western pursuit because the indigenous peoples never lost this. They've had an unbroken thread in the cultures which weren't conquered or extinguished, and they've managed to retain this ability and this knowledge of how to heal with the plants and to use [them] not just medicinally for healing physically, but to connect spiritually to the dimensions that these substances can open up. 

And that's one of the other roles of the shaman. It's not just healer. It can be walker between the worlds, traveler between the worlds, psychopomp: someone who goes and retrieves the soul from the other worlds or gains knowledge to work on behalf of the patient. But this idea of healing is really important in the traditional role of healer. And in 2006, when I was documenting this in the book Aya: Awakenings, you know, even back then there was this groundswell of interest from Westerners across the world who were coming in search of ayahuasca and the healing it could provide.

And not all of them were physically sick. In fact, probably the vast majority–there's been a lot of documentation with the science of ayahuascaand what it's doing, and also with people going down to work on ailments, physical ailments, all the way up to things like cancer and AIDS or other types of conditions they might have. 

It's not just the ayahuasca, it's basically reconnecting to the flow of life. And by being in the jungles and being on “dieta”, by retreating from the world, and a lot of the toxins and poisons that the Western culture imbues in us: away from the electromagnetic frequencies, away from the sugars and the salts and the alcohol, and you know, just all those things which are really affecting, not just our physical bodies, but also our vibrational bodies.

In the “Cosmovision” or the world paradigm of the Peruvians, they believe that we have a physical body, we have an emotional body, we have an energy body. There's all these layers to our true being. And sickness begins at these core realms, these inner realms and that you know, as we go through life we have experiences, we have joys, but we also have hurts and wounds and instances where we vibrationally store [energies]. We’re either open or we're contracting and in that contraction time we store a lot of this negativity and some of those things which are stored can fester and wound and grow over time and develop as sickness. 

So, you know, a lot of the curanderos, which is what the indigenous shamans of the Amazon region call themselves (from the Spanish “to cure or to heal”). They do a lot of their work with ayahuasca and a multitude of other medicinal plants to heal their patients. There's a few little hotbeds of shamanic activity in Peru and the city I've been to most is called Iquitos.

It's interesting because one of the previous talks was mentioning the Mamallacta family in Ecuador and for whatever reasons or cultural vectors that have happened, Peru seems to have gotten the brunt of  ayahuasca tourism over the last 20 years or so. It's one of the first countries to open up lodges, specifically designed to cater to Westerners to go down and experience ayahuasca and it has snowballed in the last 20 plus years to an industry, you know, and I'm now involved in this industry and there's a lot of light and a lot of dark as a lot of money's accruing and a lot of people are going down to essentially very poor communities.

But this idea of people getting healed: a lot of people are going for physical healing, but the vast majority of people who I've met and who I've documented and interviewed and reported on, are going for something related, but slightly different. There's this very tangible sense in Western culture that we are disenchanted. We have fallen out of right relationship with the planet and with ourselves. And this sense of aloneness or this sense of disconnection has resulted in a spiritual sickness. 

I mean, to the degree that most of Western material culture doesn't even agree on the word “spirit”, it's all has to be reduced to a mechanistic view of reality, and they might agree that there's a bioelectric field in our bodies, but they still not only don't agree, they still don't really know where consciousness comes from. And, you know, they won't entertain this idea that consciousness can extend beyond the body–which is one of the central tenants of shamanism, that you can extend beyond the body and you can experience the cosmic ecology of what you live in; that the web of life continues beyond the physical plane, into the astral realms and into the inner space dimensions all the way up and in. 

There is this vast territory of the Terra Incognita, the invisible landscape that the indigenous peoples or the shamans across the world have been mapping and also holding space for, to keep the awareness and the flow of energy, which continues from the physical realm all the way up into the invisible landscapes.

So this sense of spiritual disconnection has affected all of the West. The vast majority of Westerners I've encountered have been going down to Peru in search of ayahuasca not for physical healing, but for this reconnection, the sense of connection to –– what? You must ask. Well, in my experience with ayahuasca, there's multiple levels to this. Ayahuasca is a purgative. It can heal you on a physical level, or help facilitate your own healing on a physical level.

One of the things I think that gets overlooked in the momentum and the global fad that ayahuasca has become is that it's not a one pill one shop sort of cure for everything. It works to engage with you and to reveal your own true nature and you then work on your own healing. Ayahuasca does have physical effects where it can purge out some physical things from your body. A lot of the indigenous cultures still use it because in the Amazon Basin they're getting infections from the water or infections from mosquitoes and other creatures that exist. And so it can be purging out helping you release all those physical toxins and infections you might have.

The one good scientific study that's been done on ayahuasca back in the 1990s was the “Hoasca Project”,which was done by Charles Grob and Dennis McKenna and others. They were looking at church members of one of the ayauasca churches, União do Vegetal. And they looked at the ways that it was helping cleanse not just the physical body, but on a more mental or neuronal level it was helping almost defrag the neuronal structure and relinking synaptic pathways. It seems essentially that as a medicine ayahuasca helps cleanse and reset the mind and the body back to optimal conditions. That's one layer of healing. 

On another layer that's happening there's been recent studies, legal studies across the world by different organizations and NGOs where they have been looking at things like LSD, psilocybin mushrooms, and ayahuasca, etc. to see what it's doing in a clinical setting.

And they discovered that these psychoactives seem to turn off these regional clusters of the brain called the Default Mode Network: these interlocking regions of the brain which collectively give us a sense of ego and identity and make up the sense of the “I” that we think we are, but we're not, we're not just that thing. But when those things are turned off, the Default Mode Network, essentially the mind at large, is open to the full gamut of consciousness, the full spectrum of consciousness. 

And so part of the healing that can come when these things are turned off with ayahuasca, especially, is that a lot of unconscious material floats to the surface, and that can be in a visionary state, in a dreamlike state where the dimethyltryptamine in the ayahuasca brew can help potentiate your own dimethyltryptamine in the brain. And you can have a very visionary experience. 

A lot of those visions are thought to be cathartic, they are thought to be related to [brain] processing almost like day residues and the way that the brain will visualize [day experiences] in dreams and things like that. A lot of the other visionary material in the ayahuasca experience seems to be very cosmic and outside the individual experience. 

So if we look at other mind maps, like Jung–who had this idea that you have “day residues” as level one of your dreaming state, and you might have a collective unconscious where you're in this reservoir pool of shared consciousness as level two. So you may be meeting someone else in your dream or you may be drawing upon cultural archetypes or cultural sort of nodal points that's all merging together on Jung’s second level.

And then on a deeper sort of level there's maybe the species' unconscious or the interspecies unconscious, or the canvas of the astral, where all those top levels are embedded upon. And so ayahuasca and dimethyltryptamine can take you to many, many different realms. And this journey into the realms is more specifically the role of the shaman as psychopomp or the traveler between the worlds. 

And interestingly enough, this seems to be where a lot of the Western interest lies. A lot of curanderos have been confused by this sense that, you know, tens of thousands, if not hundreds of thousands of Westerners are going down to the Amazon Basin to take ayahuasca not in search of physical healing, but to connect to this idea that there's something more, there's something more than what Western culture and materialism has taught them. 

And that something more is this connection to spirit. And what is spirit and what is Great Spirit as some indigenous cultures have called it in North America. Essentially, I believe, it's the planetary spirit itself. It's what James Lovelock termed Gaia, after the Greek goddess of the earth. In indigenous culture in South America they call it Pachamama. And every indigenous culture will have different language for this. They have all across the world, languages of relationship, where they will call, you know, the earth and the earth spirits and the sun and the moon and the stars and the water–they will have names for it. And those names are sort of familial. They're interlocking, like family names, and Pachamama is one of their names for the earth itself. 

So this brings up this whole idea of the web of life. Now many times on ayahuasca, what has happened to me and to people I've talked to, is this feeling that I transcend, or we transcend our individual shells, and we start to connect to the greater spiritual ecology, the web of life that is all around. And when you're in the jungle in a maloca and an ayahuasca ceremony in the dark in Shipibo-type style, and the curandero is singing the icaros[vibrational codes-medicine songs] and driving the energy of the ceremony and steering your consciousness in that ceremony. You can just explode into this multi-dimensional reality that becomes more real than real. 

But in a lot of these states of minds you have to let go of the intellect because it's not just about that. I mean, the Creator, the Great Spirit gave us this vehicle with our consciousness, we have more [functions] than just what the West has been rewarding. There's more than just the intellect and the ego. When the ego is gone and the Default Mode Network is off, and the full spectrum of consciousness arises and merges back into the web of life and the full field of being–that's when the juicy stuff really starts happening. And so this web of life we are part of.

So I'll come back to my, some of my recent experiences. About a month ago I met this Mexican doctor and shamanic practitioner, Octavio Rettig, who came to Byron Bay and blew a circuit in our shamanic culture here with the 5-MeO-DMT medicine of the Sonoran Desert Toad [Bufo Alvarius]. It's a different medicine that comes from this toad living in [Mexico over into Arizona]. 

And as I mentioned at the start there's many, many different psychoactives, many different entheogens. And the planet herself secretes them. Terence McKenna had this idea that the psychoactive plants are actually “exo-pheromones”. He had this idea that nature communicates in a chemical language between the species and that's how nature switches on and switches off different species to act as messengers to fulfill the larger plan that she is initiating and carrying through all the creatures. 

Because we are all her, you know; it's like we're fingers, individual units that start to recognize we're connected to a hand. And then all of a sudden you realize the hands connected to the elbow. And then you realize, oh my God, there’s this giant larger being that we are part of. And with shamanic medicines like ayahuasca and the other entheogens, they can wipe clean the veil and they can reveal this connection. 

And so after I had done this toad medicine with Octavio Rettig about a month ago, I went down to the Amazon and I had forgotten... [The toad] was an extremely profound and powerful experience. It was very much beyond most ayahuasca journeys. But the reason I mention it is because I've just come back. After nine years of working in ayahuasca culture globally, writing the book, which became two books [see The Ayahuaca Sessions interviews] and then became the film, I'm now facilitating aya retreats in Peru with a very beautiful, trusted curandero, Percy Garcia. And I went into ceremony with him three weeks ago with a group of  Western I was leading. And most of them were doing ayahuasca for the first time. 

And so, we did all the introductory speeches, we did the duty of care. We got everyone prepped. And, you know, a lot of that was [facing] this fear of the unknown, of like, what's going to happen? A lot of people have read the books or seen films and they think they intellectually know. But as I said before, it's more than just the intellect. We have an imagination, which in old magical terms, the imagination is more than just daydreaming or thinking things up. It's how the will carves out the future, carves out the possibilities of all the different probabilities fields of where things could go. 

And if you hold what you want to manifest with your imagination, then you can anchor it and you can make things happen. You can make reality bend to your will because it's interactive and it listens. You might not always get it, but if you know the protocols and take the time, the right steps, you're on the right road to manifest. So you have the intellect, the imagination, and you have the intuition. And for me, I believe this is one of the core, most crucial tools in your shamanic toolkit. When you're in these spaces it's not just about the visionary state, and it's not just about the healing. It's really about what the freak is happening? 

And the only way to really know what is happening in this knowing sense is to feel into it. And you have to use your intuition. It's like your intuition is empathic. An in these realms, you're basically telepathic. You’re like skinned, raw on the astral plane, and probably may encounter entities that live on that astral plane. In the Western psychological senses  they will say these are artifacts of your subconscious and representations of whatever's going on in you. 

To some degree they may be: this is the challenge of our [shamanic] generation to sort the fact from the fiction,to not just take on board the indigenous people's dogma, but to honor their wisdom, to realize that they have generations, if not thousands of years of wisdom handed down from tribe to tribe and curandero to curandero.

And to a large degree, they know what's going on. The issues are what's going on for them is colored through their perception, their world paradigm, their view. And we have a fresh perspective that can be very valuable to look at it and not dismiss it, but to also try to figure out what's happening with us. And it's not just the intellect, it's the intuition. So going into these realms, the intuition is your best friend, because there's some telepathic type of exchange, which is how you communicate in this realm, in that space. There's a knowing.

You might encounter aspects of yourself. You might work through all your emotional traumas.  You might cascade through all your loved ones and say, hi, and work through all your relationships. These are sort of the processing that happens as part of the cleansing of the body to prepare for going higher and higher into the realms. And as you go higher, you may meet entities. 

And it's like, there's a lot of tools which have been developing. It's this sort of blend between Western psychology and transpersonal psychology and shamanic sort of protection and shamanic warriorship, where you can engage with entities and sort of pulse [meaning] at them and beam and say, are you good? Are you bad? And you're going on feeling you're going on this gut reaction as you navigate through the realms. 

A lot of the visionary states may or may not be processed stuff coming up. They may be consensual geographies and nodal points of connection that exists independent from us. 

A lot of the curanderos, and a lot of the visionary art you may have seen representations of the ayahuasca experienced by artists like Pablo Amaringo, Andy Debernadi, or Mauro Reategui Perez anchor this visionary realm. And we might see the golden cities or, you know, jungle representation. A lot of them are this sort of blending, mishmash of nature, where you see parrots and dolphins in sort of this… it's almost like this kaleidoscope mashup of play or forms. It's the web of life, what they showing in these pictures, is essentially the web of life. And then sometimes they go deeper and you'll see these transcendent, heavenly celestial realms coming out of the visions. 

The interesting thing for me lately on my personal journey is that it goes deeper and it goes deeper and deeper and deeper and deeper. And I feel what is happening is that once we have healed our individual bodies to whatever degree we can and we stick to the dieta; the dieta is so crucial to retaining the sensitivity for these plant medicines and especially ayahuasca… 

There's a lot of confusion around the “dieta” and if you're going in as a random sort of seeker for one ceremony,  you've got to be careful of what you're taking into your body, that you're not going to have contraindications from certain foods, which may cause complications, the red wine, the cheeses, you know, the fermented foods, things like that. Then there's a deeper level. If you're going in regularly as a shamanic sort of seeker or learner or apprentice, where you've got to just maintain your energy levels and your cleansed stability. The shamans themselves, they do dietas for months or years at a time, often in the jungle in isolation, so that the receptivity they have of their energetic bodies–their bodies are like an antenna to receive stellar energy and to hear the plants.

Stephen Bayer has his famous book Singing to the Plants. And there’s this idea that, you know, the icaros the [curanderos] receive and the power they receive to do shamanic work comes from their ability to maintain dieta and to keep their energy levels clean and vibrationally pure. So then you can hold more of the energy coming in. So if you're healed on that first level, then you can go to level two. 

And this is what I find interesting because as a generation now–and we're not shamans, my little sci-fi shorthand for this is “shamanauts”, and that comes from the Greek “to be a traveler”, you know, the astronauts and cosmonauts and shamanauts, we're going into inner space. And this, I believe, is a consensual valid realm that exists where the web of life continues on inter-dimensional plateaus, and we can travel there and we can bring back information or maps of hyperspace.

A lot of my current work is involved with a project called Terra Incognita, which hopefully you'll hear about in the coming months and years, which is involved in trying to develop platforms and pathways to bring back this information about hyperspace and to ground and anchor it in a meaningful way to share these maps and to have a consensus that yes, this dimensionality exists, and it's not just something the intellect can grasp. It's something the intuition can grasp, and it's something we can hold true and work with in our culture as our culture mutates and becomes not old world and new world, north and south, east and west, as it becomes a unified planetary culture, which is sustainable and is in right relationship with the earth and with ourselves. 

So, I see developing around me this generation of shamanauts, not trained shamans not yet. To be a proper shaman [it takes] 20, 30 years; to be a “banco” shaman, 40-50 years to really know the song of the plants and the relationships we can build with the plant world. Now, of course, at this time as well, it's getting pretty urgent out there. There’s a sense of planetary emergency. And in every emergency is the opportunity for an emergence. And I believe the plan is coming to fruition. And this is what is meant to be happening. You know, this is the deadline, this is the kick up the ass to get out of bed, to start to actually do the work. And we're all feeling that the water's boiling and the frog's about to jump out of the pot of water because, you know, these are the times, and we are the ones and there is work to be done. 

What is this work? This is the work of the soul. This is the work of remembrance, this remembrance of who and what we really are, how we connect to the web of life, how we anchor this energy and how we then bring in this right relationship of living on the earth and let the plan come through us, because we are part of this. We are the nerve endings of the Divine in matter. We are the crest of the wave, but all the other species and all of history has built this wave that we are inhabiting the crest of. So it's a great joy, but it's also a very great responsibility. 

As more and more Westerners engage with ayahuasca and many other plant medicines, we are getting cleansed and anchored into the remembrance of the spiritual ecology, of what this dimension is. So I feel it's time to go to the next level, you know, to train ourselves, to support ourselves and to bring back the information and to reweave this relationship with the earth and with the spiritual dimensions. And this is the essence of what religion is. And so of course, religion has got a bad rap–just look at history. But forget history–it's over, right? His story is over. This is the new beginning. 

But the original Latin for religion is to re-weave, to reunite. To what? To the planet, to Great Spirit. To the thing which we are born from and are going back to as a part of in this great plan. So this generation of shamanauts is engaging in this remembrance, of working with ayahuasca, on going deeper themselves, going vertical with their experiences. And on the horizontal axis, ayahuasca is spreading all across the world. 

Ayahuasca seems to be the vanguard plant entheogen. It has these built-in safeguards: that you purge. It can't really be used recreationally. There is a lineage attached to it, which is what the Sixties generation was missing out on. They wanted the elders, they wanted the peers to say, you're on the right path, or to, to tell them you're fucking up, you know, you're going overboard with the acid, or whatever. 

We now have this lineage of curanderos, of shamans, of healers across the world in many different cultures, not just in ayahuasca culture. And remember, these are not gurus. These are men and women who work with the plant medicines for the benefit usually of their communities, for healing. The Western approach is a bit different. As I said, I would say, let's say 10% of people have physical healings. The sickness that is being cured with Westerners is this disconnection of spirit, of this remembrance of what we're embedded in and connected to, and what we represent. 

And so as we come on board and there’s more of us linked together into these communities, ayahuasca and the shamanic modality is spreading all across the planet. Here in Byron Bay, in the west coast of America, all over the Western world there are now neo-shamans of the global village. There's more and more people.

In the old days if you took this rough analogy of one shaman in a village of a hundred people, on a one to a hundred ratio, and we have 7 billion people and climbing, and on that ratio we need something like 70 million healers–or potential shamanic practitioners. We need a node in every network and all those networks overlap in the global village. We need to have that grounding and anchoring to make sure everyone's in sustainability and in connection with the spirit, the Great Spirit, which animates everywhere omni-directionally, from the planet, from the sun, from every core of our being. We just have to tap into it. 

And in my recent ayahuasca experiences on retreat in Peru, man, it just goes so freaking deep. The [toad] medicine seemed to activate you to these extremely high levels, almost like an electric fence, right? That level of intensity or vibrational intensity. And as the ayahuasca came on. Boom. It just went past the visionary realm, almost to the white light, to the void. And it went so deep… till basically I could feel the unified field of all existence, almost like cloud computing, as this distributed mesh network of soul. 

And it is intelligent and it is loving and it is intense, because as it ingresses into the dimensionality of our individual bodies, we have to be strong and we have to be clean and we have to be the perfect vessel to hold this Divine energy. This is what I feel it was asking of me. And so this is what I'm sharing with you. What I see the vision for this generation of shamanist to be is to be , is the best vessels we can be for this Divine energy, because it's not just us. And it's not just the planet, which is growing and evolving and becoming the best it can be. 

I'm going to use the God word, the God or the Divine force or the unified field of being itself is perfecting itself. It is growing and it is growing through relationship with us. And so all of us are in synergy. We are in really hopefully more and more correct relationship with that. And when we do that, it's like a circuit board and the circuit board doesn't have any burnt-out circuits or any broken edges. It's all connected up into this perfect symmetrical circuit, which can hold the energy emanating and coming through. 

And so I have an inkling from my intuition where that could go. But it's up to us. This is the generational challenge of us to just continue what we're doing with awareness, with grace, with dignity, and to help nurture each other as communities across the globe and recognize this is a global endeavor. This is not just here in Australia or in America or in Britain or in Peru or in Africa. This is basically the reunification of the human species with the planet in right relationship with the Divine Source itself. 

And I don't think I can say anything else after that. 

Thank you.  

Differences Between Ayahuasca and Toad Medicine

So, the question was, what is the relationship between the toad medicine, the Bufo Alvarius toad and the 5-MeO-DMT in it and ayahuasca?

Okay so ayahuasca usage has been coming back as a Western modality for 20, 30 years, and it's been building and building and building. It feels to me like this has been part of the first steps of the relearning. And I said before ayahuasca has these built-in protections and modalities where it's the perfect entheogen to go out into the global village and to rekindle this awareness. And as it spreads, people are getting healed and they're getting illuminated and they're opening up. And ayahuasca has done such great work, and I continue to work with ayahuasca and I love ayahuasca.

And it feels as if perhaps the different entheogens are part of a larger pattern and a cascade. The human brain has many different varieties of dimethyltryptamine. There's the N,N-DMT, the 5-MeO-DMT, there's Pinoline[amongst others]. And if you're in one of these tribal darkness rituals for 10 days and nights, the brain itself will start to secrete your endogenous DMT and you'll go into the visionary state. When it does that though it secretes the DMT in different layers. 

What's been described to me is that, say all the entheogens that exist are like baubles or decorations on a Christmas tree, say it's the tree of life, right? And all of the different entheogens are on the different branches. And then at the top is the star or the light. And that light is the 5-MeO-DMT. 

It seems to be experientially and subjectively, and perhaps even scientifically the most powerful entheogenic catalysts that we know of. It's the pure white light. It's the thing which you cannot go any further into without crossing over. And the plant-based form of that in the cascade, in the darkness ritual, it's actually the second one that comes out and it de-armors the body. As it goes through the body, you start to release all the tensions and all the stresses; it’s not necessarily just the white light [happening]. 

So there’s this idea that the 5-MeO is at the top of the tree is that there's initiations and there's protocols and there's permissions on a spiritual level that we're meant to go through first, before we go to these larger levels. And you know, it's not to say that perhaps psilocybin mushrooms are better or worse or less than ayahuasca, but all of these things are serving similar purposes in sifting and gradating, and it's almost like the washing machine when you're on a permanent press or something, and they're getting rid of all the gunk and cleansing. And then when you're clean, you're ready for the next levels. 

And so some of these deeper levels lead up to the DMT; like if you have N,N-DMT or smoked DMT you can go into very, very deep visionary experiences, which sometimes you get to on ayahuasca, but not all the time.Ayahuasca’s predominantly more healing. Westerners are drawn to this idea of visions, they're drawn to this tangibility and this authenticity that if you're seeing it, it must be real, even if it's confusing and it's this weird vision, but something's happening. So the DMT can take us to many of these realms within the Terra Incognitaand you know, you can go into there. But then the 5-MEO-DMT is said, scientifically, to be about 10 times more powerful and potent than N,N-DMT.

The Tibetan Book of the Dead

So if you use an analogy like the Tibetans with the Bardos states in the Tibetan Book of the Dead, it's almost like this… Well there’s another analogy: the Sufis say there's 50,000 layers of illusion between you and God, but none between God and you. And so these 50,000 layers are like curtains or… they’re permissions and protocols they're layers which are there for our protection, because as you get closer and closer and closer to the raw naked face of God, it burns, man, it's too dense. It's much. 

So the 5- MEO-DMT, and especially from the [toad], I think it's very important. There's a distinction and a difference between the synthesized 5-MEO-DMT, which can take you into the white light tunnel, the classic mystical experience where the vibrational field opens you up and the drop rejoins the ocean. And you remember that you are that and that is all there is, and it's the Source.

The [toad] medicine has extra alkaloids or trace elements. And this connection to the [toad]… people have said to me, perhaps with the natural entheogens, like plants or the toad, that perhaps that spirit is also accompanying [the experience] and adding an extra layer to the journey. There's something slightly more, maybe not comforting, but there's an extra energy there. 

So the 5-MeO is pure white light. In my experience recently with Dr. Rettig, there was this “pineal gland pop”, unconditional love was washing down. My insides became a waterfall until I was drinking it and under the water and drowning in pure vibrational density, the heart of a star, the raw naked face of God inside me. And that feeling was pure unconditional love. Like what you get from a baby or a small child. And we mainly know this feeling of love from connection with another, or maybe if we're lucky from ourselves, but this unconditional love is a vibrational frequency, which permeates everywhere, everywhere and everything. It is the Source, the density of the Source. 

So, when I went into the ayahuasca space, after being activated by the 5-MeO a week earlier, I went back to this space or very close to it. And the density of vibration was too freaking much. And so what I think is happening on a larger cultural and evolutionary level, it's that the entheogens like ayahuasca have been preparing us to hold and receive the light. And the light at the top of the tree of life is the destination. And it is the culmination of Gaia’s plan to bring in heaven on earth. And we are the bridges between heaven on earth. We are the receptacles that hold space between the worlds. And so, you know, if we could look at the shamanic movement in the West and globally now, it's like baking a cake, you know, there's these layers.

And so all the entheogens are baking the cake and making it all ripe and juicy. And the 5-MeO is the icing on the cake. And collectively then, you know, it's the icing and the candles, boom, and the flame and… And, you know, Philip K Dick has this term, he wrote a book called The Divine Invasion,  and he was really switched on. Because the Source is coming through multiple modalities, not just entheogens and not just us, it's coming through the unified field and physics, it's coming through the sun and it's coming through astrophysics and your own practices because everything that exists is an anchor point for the divine energy to come through. 

The World Ages

And we're now in a different cycle in the orbit of the, the earth around the sun and the sun around the solar system, the solar system around the galaxy, we’re now in a different phase – we're in a new World Age. So there’s the whole Mayan idea–not just 2012–but the fact that the world ages have shifted. And we’re receiving what I call five bar galactic Godhead signal and all of history has been this one bar signal. And then we've gone back to the ego and we've forgotten. But as more signal comes in, more of this energy comes in more and more people are waking up all over the world spontaneously, without anything, because we're being fed, the signal is rising. 

And so if we are being sculpted by divine energies and the plants have been helping us remember, what it is to remember is where we're headed. And it's the light: the intelligence, sentient and oh my fucking God, such loving light. It is pure love. And it sounds like a word: I can say the word, “love”. But imagine diving into an ocean of love and feeling it all around, not just on the outside, but on the inside. And to know at the core of your being, not that just, you are love, you ARE love, right. And to know it radiating inside out. 

And then this is the lesson of the light that the toad has shown me. And I feel it’s… very intense. It's very, very intense. So don't just rush out and want to do toad medicine. It is a permission and a protocol and a gift for when you are ready to hold it because it can fry the circuit.  And as more and more people are ready it will manifest in your life and more and more people will hold that light. And more and more people will share that light. And then this divine invasion that’s not an invasion–it’s the remembrance–will manifest. And as certain people have related to me who have been initiated by Australian indigenous mobs, the Aboriginals say the dreamtime is returning. We are coming full circle back to this, this phase in the cycle. 

And what would that mean? Well, the ayahuasca and the plant medicines and the entheogens are giving us an inkling. They're giving us a little taster and it's coming on and we're going back to where we are now. So imagine these are the training wheels to get ready for the real thing. For the permanent anchoring point of the Divine energy on earth, where you are connected with like “angel mind”, this bandwidth of frequency that is like, I’m here, I'm talking, I'm walking, I'm drinking. 

And I can feel that frequency. I am connected to pure love and to the Divine God. And it is both at once. And I can shift and feel that full love and belonging, that interconnection, the holographic weave. You know, I can feel the connection to all things at all times in that unity consciousness, as the unity, the field of unified being is expressed in us and connects to everything. That's what I think the toad and the 5-MeO and the Great Spirit and the planet is doing as it ices the cake of us.  

And I am so blessed and so thankful for this vehicle and this life and the experience to meet all of you and to go on retreats and to facilitate and help in everyone's awakening because the teachers and the students learn from each other, and I love this work. So please join me.   

Thank you!