Erik Graff's Reviews > DMT: The Spirit Molecule
DMT: The Spirit Molecule
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This one came in the mail as a gift from a friend, a very, very good friend as it was exactly what I wanted most to read at the time.
Despite the prohibition of research on naturally occuring psychotropic drugs--as opposed to patented pharmaceuticals!--instituted by the Nixon administration in the seventies and the still continuing and unwinnable war on drugs enforced by the DEA et alia, some people continue to be seriously interested in the implications of such altered states of consciousness as relativize ordinary epistemological and ontological presuppositions.
The author, a research scientist at the University of New Mexico Medical Center, represents in this book several stories. One is political, the story of how, over years, was finally able to obtain permission to study DMT, the only known psychedelic naturally produced in the human body. Another is personal and political. He is a believing Anglo-Buddhist, a member of a congregation who found himself treated by his coreligionists like mediaeval mystics tended to be treated by the Vatican. Another is professional. Previous work on sleep and the pineal gland led him to one of the gland's psychoactive products. He was given the necessary clearances because of a record of research and publication which it could be argued led to the topic of this book. Another is his account of this research project itself, the experimental design, the participants (all of whom, ironically, had to be experienced illegal drug users in order to qualify for the study so as to protect the university from lawsuits) and the results.
The most interesting, and ostensibly unexpected, result of the study, a result which led far afield from the awarded grant proposals and governmental permits, was that a significant percentage of subjects went to other worlds, worlds reminiscent of Terence McKenna's stories and stage performances, worlds remiscent, to me, of personal experience and, in one case, to the "gnostic" texts of the first centuries of the last millenium.
It's no big deal to go to other worlds, idiosyncratic ones. We do it every night, virtually all of us, dreaming. The big deal would be if we went, lots of us, to the same worlds, world not clearly derived from this one, worlds similar in ways that cannot be accounted for by similar conditionings of subjects. The claim that his disparate set of subjects did just that makes this book very important indeed.
Note that this is a popular book which attempts to explain some serious biochemistry. It does it well. The nonspecialist reader gets a short, understandable course in neuroanatomy. The footnotes are there for those who want to pursue the vetted, academic papers.
Despite the prohibition of research on naturally occuring psychotropic drugs--as opposed to patented pharmaceuticals!--instituted by the Nixon administration in the seventies and the still continuing and unwinnable war on drugs enforced by the DEA et alia, some people continue to be seriously interested in the implications of such altered states of consciousness as relativize ordinary epistemological and ontological presuppositions.
The author, a research scientist at the University of New Mexico Medical Center, represents in this book several stories. One is political, the story of how, over years, was finally able to obtain permission to study DMT, the only known psychedelic naturally produced in the human body. Another is personal and political. He is a believing Anglo-Buddhist, a member of a congregation who found himself treated by his coreligionists like mediaeval mystics tended to be treated by the Vatican. Another is professional. Previous work on sleep and the pineal gland led him to one of the gland's psychoactive products. He was given the necessary clearances because of a record of research and publication which it could be argued led to the topic of this book. Another is his account of this research project itself, the experimental design, the participants (all of whom, ironically, had to be experienced illegal drug users in order to qualify for the study so as to protect the university from lawsuits) and the results.
The most interesting, and ostensibly unexpected, result of the study, a result which led far afield from the awarded grant proposals and governmental permits, was that a significant percentage of subjects went to other worlds, worlds reminiscent of Terence McKenna's stories and stage performances, worlds remiscent, to me, of personal experience and, in one case, to the "gnostic" texts of the first centuries of the last millenium.
It's no big deal to go to other worlds, idiosyncratic ones. We do it every night, virtually all of us, dreaming. The big deal would be if we went, lots of us, to the same worlds, world not clearly derived from this one, worlds similar in ways that cannot be accounted for by similar conditionings of subjects. The claim that his disparate set of subjects did just that makes this book very important indeed.
Note that this is a popular book which attempts to explain some serious biochemistry. It does it well. The nonspecialist reader gets a short, understandable course in neuroanatomy. The footnotes are there for those who want to pursue the vetted, academic papers.
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Reading Progress
Started Reading
February 1, 2008
–
Finished Reading
March 8, 2008
– Shelved
March 13, 2008
– Shelved as:
psychology
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If you haven't already, review the book yourself to elaborate your thoughts.
The TV metaphor is a good one.
Erik

That a powerful psychedelic such as DMT, when injected, can result in consistent out-of-body experiences (OBEs), is profoundly intriguing and paradoxical to me. A number of OBEs that I've had in my life, one from a fully-awake state, seem to support the anti-materialist/pro-soul perspective you find in near-death experiencers (NDErs) when they say "I was floating near the ceiling in the room and watched the doctors try to revive my body," and other such statements. And yet, it's chemistry here that's inducing the experiences. So if our spirits are tied to the body, what ties them? And if DMT can loosen those ties, what does that say about the psyche/soma relationship? I find reductionist talk of "hallucination" boring--a non-explanation that asserts a priori a false perspective. Since three of my OBEs seemed to show me first-hand that my essential being is actually a coherent, localized field, much like the "luminous egg" in Casteneda lore, a field that goes in and out of the body, what does that say about the structure of human reality and the brain/consciousness relationship? OBEs have produced in me a profound animus towards typical materialist explanations of consciousness--and yet psychedelic plants and chemicals affect embodied consciousness profoundly. So I tend to call upon a TV metaphor: it's a profound mistake to think the programs you see on it are produced by the TV. Sure, you can adjust the color dials on the machine for a brighter picture, but you shouldn't thereby conclude that the machine ultimately produces the shows. They come from the broadcasting station. But if it's the soul realm that's actually doing the broadcasting, we're led towards notions of pre-life and after-life and back into the ancient dualist perspective. I think modern survival research supports it, Goswami's efforts notwithstanding. And Strassman's book merely heightens the paradox. To be continued....-M