Ibogaine: Proceedings From the First International Conference
Author: Alper, Kenneth R.; Glick, Stanley D.
Date: 2001-09-14 07:00:00+00:00
Keywords: chemistry; Pharmacology; Psychedelic Library; Biochemistry; Science; Medical; Psychopharmacology; MAPS Bulleting Spring 2001; General; Psychiatry; Life Sciences; Neurology; dups
Description: This book presents the Proceedings from the First International Conference on Ibogaines, held in November of 1999 at New York University's School of Medicine. In essence, it presents significant new data on neurobiological, clinical, sociocultural, and policy aspects of ibogaine. Ibogaine is a natural product derived from the bark of the root of the African shrub Tabernathe iboga. It has a history of use as a medicinal and ceremonial agent in West Central Africa, and has been alleged to be effective as a treatment for substance dependence. The study of Ibogaine may shed light on the neurobiolo
Publisher: Gulf Professional Publishing

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being outside the dominion of time

By Benny Shanon, Department of Psychology

The Hebrew University

Jerusalem, Israel (msshanon@mscc.huji.ac.il) s explained in previous contributions to the MAPS Bulletin (Shanon, 1997a, A1998a and 2000a; see also Shanon, 1997b, 1998b and 2000b), for almost a m a p s • v o l u m e X I n u m b e r 2 • f a l l 2 0 0 1
decade now I have been engaged in the systematic phenomenological investigation of the m a p s • v o l u m e X I n u m b e r 2 • f a l l 2 0 0 1
special psychological state induced by the Amazonian psychotropic brew Ayahuasca (for general background information, readers are referred to the

“
previous publications cited above). My investigation is based, Perhaps the most on the one hand, on extensive firsthand experiences with the brew (at this point, I have partaken of it more than 130 times) marked, and the most and, on the other hand, on interviews conducted with almost 200 individuals. Amongst my informants were indigenous and common, modification in non-indigenous persons from various places in Brazil and Peru as well as foreigners (that is, persons residing outside of South the temporal experience America). These individuals differed in the levels of their experience with Ayahuasca and with respect to the contexts in encountered with which they partook of the brew. My investigation examines all aspects of the Ayahuasca experience - general atmosphere and feelings, hallucinations in all perceptual modalities, ideations, Ayahuasca has to do with spiritual and mystical experiences, modifications in people’s overall state of consciousness, transformations of personal changes in the rate of identity as well as non-ordinary overt behaviors and performances. A full report of the investigation is presented in a time's flow....it is as if in forthcoming book titled The Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience. In this short brief moments a person communication I discuss one aspect of the Ayahuasca phenom-enology that has to do with radical modifications in the can accommodate what experience of temporality.

The study of temporality is of special significance because, are experienced as long as noted by many thinkers—philosophers and psychologists alike (see Kant, 1781/1953; James, 1890/1950; Bergson, 1944, stretches of time. “ 1950; Heidegger, 1962; and Merleau-Ponty, 1962; as well as Shanon, 1993 and Shanon, 1998), temporality is perhaps the most fundamental constituent of human cognition. Thus, any modification in temporality is of significant cognitive import, empirical as well as theoretical. Various such modifications are encountered with Ayahuasca. Like other psychotropic agents (for reports related to other such agents, see Mayhew, 1961; Watts, 1962), Ayahuasca can induce marked changes in the experience of time. Here I would like to consider those changes that are so radical as to induce a feeling that is altogether outside the dominion of time; for further details and a more extensive theoretical discussion, the reader is referred to Shanon (2001).

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Changes in the rate of time’s flow
were in the ordinary frame of reference, the Israelites were in a non-ordinary one. When only a moment passed in m a p s • v o l u m e X I n u m b e r 2 • f a l l 2 0 0 1

Perhaps the most marked, and the most common, the ordinary frame (and hence, it seemed that the sun did modification in the temporal experience encountered not move), an extended duration was experienced in the with Ayahuasca has to do with changes in the rate of non-ordinary frame, thus enabling the Israelites suffi-time’s flow. Specifically, time may be experienced to run cient time to fight their enemies. The similarity between faster or slower than it normally does. The prevalent this account and the phenomenon encountered with experience is that in what objectively (that is, as measured Ayahuasca is striking. I shall further note that the by the clock) is a short period of time, much can be Maharal’s proposal probably presents the first employ-experienced. The contrast is especially appreciated when ment of the conceptual distinctions which, at the begin-drinkers of Ayahuasca consult the watch and discover ning of the 20th century, became the core of Einstein’s that even though so much has happened to them experi-special theory of relativity.

entially, in reality very little time has passed. What we Interestingly, similar observations are found in the have here may be conceived of in terms of two frames of fantasy tales of C.S. Lewis in his The Lion, the Witch and reference. In the ordinary frame of time hardly any time the Wardrobe (Lewis, 1950) in which he recounts the

“ln especially strong visions, drinkers may feel totally immersed in these scenarios and even act in them and engage in interaction with the objects, people and creatures that they encounter in them. “
has passed, whereas in the other, non-ordinary frame one adventures of children who passed through a wardrobe seems to have traversed a very long duration. In other and entered into magical lands. The children’s adven-words, it is as if in brief moments a person can accommo-tures in these other lands lasted hours, days, perhaps even date what are experienced as long stretches of time. In longer; yet, as far as the ordinary world was concerned general, it seems to me that the more powerful the hardly any time elapsed at all. Thus, when the children Ayahuasca inebriation is, the more pronounced is the returned to the wardrobe and into their house, they discrepancy between the two frames of temporality.

realized that the adult members of their family thought Theoretically, in the limit, experiences of timelessness that they were absent for only a moment or two.

associated with unbounded duration may be experienced. In this sense, the Ayahuasca drinker will find him/

The meeting of two frames of reference
herself to be, in effect, outside of the dominion of time.

The state of affairs noted here is, I think, exactly that Another non-ordinary pattern involving the contrast recounted in the Bible in conjunction with the war the between two frames of time has to do with non-ordinary Israelites had with the Amorites (Joshua 10: 12-13): anchoring of temporal reference. Normally, we are situated in the present: The past is gone, not to be retrieved, Then spake Joshua to the Lord in the day when the future is not yet and still unknown and we, human the Lord delivered up the Amorites before the beings, are confined to the now. This holds both the children of Israel, and he said in the sight of Israel, definition of our own being and that of whatever we Sun, stand thou still upon Gibeon; and thou, perceive. Thus, if now—Tuesday, 13:15—I am in my Moon, in the valley of Ajalon. And the sun stood home in Jerusalem, what I perceive through the open still, and the moon stayed, until the people had window is taking place now—that is, Tuesday, 13:15—
avenged themselves upon their enemies.

as well. This seems to be trivial, but with Ayahuasca people may encounter patterns that violate this scheme. It Impressively, the Maharal of Prague, the Jewish is quite common for drinkers of the brew to feel that they rabbinical sage of the 16th century famous for his Golem, are here, in the now, observing states of affairs happening explained this event by means of the coupling of two in other places, at other times. For instance, once I found distinct frames of references. Specifically, the Maharal myself looking through the hut in which an Ayahuasca (see Mallin, 1979) proposes that whereas the Amorites session was held and saw a scenario which I interpreted as

50
taking place in ancient Egypt.

“

Even more powerful are cases in

..Mozart was said to have been able to
which Ayahuasca drinkers feel that
they cross the boundary and enter grasp an entire symphony in an instant. “
into the scenes of their visions. In
such cases, drinkers feel not only that they have seen or When we read something, we are aware of one witnessed scenarios taking place in other times, but that word coming after another. But when we de-they have actually been present in such scenarios. Experi-tach our minds from the sense of the words and ences of this kind involve both non-ordinary space-travel look at the page as a whole, this impression fades, and what may be regarded as time-travel. In especially and we are aware that the words all exist together strong visions, drinkers may feel totally immersed in these at the same time. (p. 298)

scenarios and even act in them and engage in interaction with the objects, people and creatures that they encounter Knowledge and the realm of meaning
in them. Transformations of identity may be experienced as well. Since these experiences involve various facets I would approach Mayhew’s observations from a m a p s • v o l u m e X I n u m b e r 2 • f a l l 2 0 0 1
which extend beyond the topic of temporality, I shall not somewhat different perspective, focusing not on the discuss them any further here.

written words but on the content they express. The book is there - everything described in it is in front of the reader The realm of the eternal
at the same time, now. The story that the book narrates progresses in a certain sequence in time. Yet, we the Still more radical is the experience in which one feels readers (especially if we have already read the book or that one is situated in a point of reference where one can heard the narrative) can open the book and read it in any observe everything that has ever happened as well as order we wish. One can start by reading an episode that everything that will ever happen. This point of reference took place in the middle of the sequence, then turn to an defines the eternal, with respect to which all events have episode towards the end of the book, and later to one at an equal temporal status. In a certain sense, they are all the very beginning.

there and one only has to look at them. From the Related to this is the epistemic status of the knowl-perspective of the eternal, the temporal may, in a fashion, edge readers have of the narrative recounted in the book.

be reduced to the spatial. This, note, is reminiscent of the A book takes time to read. It is also the case that if enacted, view presented by Spinoza (1670/1989, 1985) with all the episodes in it would take time. However, the regards to both determinism and the nature of time.

information contained in the book is all there at once.

Experiences of this kind are described by Alex Polari And so is the knowledge readers familiar with the book (1984), a Brazilian intellectual who is currently a leader of have. Actually, this pattern is quite general. Think of a the Church of Santo Daime, a syncretic religion that uses body of information you know well: a novel, a scientific Ayahuasca (referred to as Daime) as a sacrament. The theory, a piece of music. I ask you to think what it means, following are insights Polari gained during the course of to appreciate what it conveys, to assess your understand-his own firsthand experience with the brew: ing of it. How much time did it take you to do so? A few moments, I presume. At any rate, much less than the time The Daime, simply, delivers us to all the Times.

it would actually take to read the novel, to retrace the Overcoming the difficulties of our conscious-theory, to listen to the musical piece. One’s appreciation ness, which still has to establish differences be-is, in a way, instantaneous. And the more knowledgeable tween what was, what is and that which will be.

or competent one is, the stronger the effect. For example, (p. 70)

Mozart was said to have been able to grasp an entire symphony in an instant (Ghiselin, 1952). But in truth, all In conjunction with this, a useful analogy is to be of us know this feeling: When one knows something well, found in Mayhew’s discussion of the non-standard expe-the grasping of this knowledge (as distinct from specific rience of time he had with mescaline (Mayhew, 1961): demonstrations of it) seems to require little or almost no time.

Taking a more general perspective still, we note that, by its very essence, semantics transcends time. We can all

51
appreciate this when reading literary texts of past genera-and change. Thus, the realm of the Ideas both specifies tions, inspecting old photographs, or looking at works of meaning and transcends time. Several informants with m a p s • v o l u m e X I n u m b e r 2 • f a l l 2 0 0 1
art from ancient civilizations. The child or the young academic education explicitly told me that with enamored couples that appear in them are long, long Ayahuasca they felt they contemplated the “Platonic dead. Yet for the reader or the viewer the persons in spheres”. Observations along similar lines were also made question are forever children, adolescents or young by Huxley (1971) in conjunction with his experiences adults. Babyhood, adolescence and adulthood are not with mescaline.

just moments in biographical chronology, they are also Interestingly, the association between atemporality chapters in a story. It is the story of human life, that which and meaning is also encountered in Amerindian my-we all enact in the course of our own individual lives. The thologies. Overing (1985a, 1985b) reports that in the particular manifestations of this story evolve in time, but cosmology of the Piaroa, a tribe from the Orinoco basin the basic patterns of the script transcend the contingen-of Venezuela, in the world of the Gods’ relationships cies of the temporal. These pertain to the domain of between beings is defined in a manner that defies ordi-eternal meanings.

nary logical and temporal relationships. Overing explains With Ayahuasca, similar appreciations are gained this by noting that in this world relationships pertain to on a much larger time scale - that of human history.

the world of meaning. Analyzing the cosmology and metaphysics of the Piaroa,

“

Overing also noted that the

The past is gone, not to be retrieved, the world of the shaman, and that of the Gods, is outside of time.

future is not yet and still unknown and we, Indeed, instead of being defined by linear temporal contiguity,
human beings, are confined to the now. “ this world is defined by relation-There are periods of peace and periods of war, times of ships of meaning. Overing (1985a) further reports that success and times of failure. Kings reign and exercise according to the Piaroa there is a realm which is before great power but eventually they die. Likewise, entire time in which the special powers of the Gods are guarded civilizations rise and fall. In grand Ayahuasca visions in boxes of crystal. Inter alia, these powers include one may be privy to a special perspective, by which one rationality and the words of songs. It shall be noted that observes such historical events with the detachment of the knowledge pertaining to this realm is directly associ-distance (which does not mean lack of empathy). With ated with plant-induced hallucinatory experiences (in this, one savors a little bit of the taste of the eternal and this case, however, not Ayahuasca).

appreciates the perennial meanings of life and Exist-ence. As the Biblical sage Ecclesiastes (Kohelet in Nirvana-like experiences

Hebrew) said “There is nothing new under the sun.”

(1:9) In line with all this is another insight reported by Usually, the experience of eternity associated with Polari (1984):

Ayahuasca does not entail the abolition of movement.

Phenomenologically, time ceases to be relevant, but I understood that this truth is absolutely immune motion, progression and change remain. Specifically, the to any historicity....A truth that is not relative nor scenes one observes from the perspective of the eternal do relativized by anything, which entered and manifest motion, progression and change. Much rarer syntonized within a dimension of eternal
with Ayahuasca is the experience of cessation, in which permanency....Above and beyond a finite con-atemporality is coupled with stillness. In this case, people sciousness depending on matter and ending with do not feel that other realms are revealed to them. As it. (p. 61)

pointed out by mystics in many traditions (for pertinent information and discussion, see Forman 1990, 1998), In the European civilization, the locus classicus for being in this state, one feels immersed in the very ground linking atemporality and semantics is Plato. According to of all Being. There, neither language nor reflection apply, Plato, meanings and regularities in the world are due to and hence no semantics.

the Ideas. The Ideas are abstract entities that embody all true knowledge - everything that is not affected by time

52

Concluding remarks
atemporality is the following: The more meaningful something is to us, the less bound by time it becomes. It Our survey presented various states of mind experi-seems to me that in one way or another, all of us are enced as being outside of the dominion of time. The very familiar with this pattern. One does not have to be in encounter of such states counters the general statement non-ordinary states of consciousness in order to appreci-with which this paper opened, namely, that human ate this, but, obviously, in such states—as with psychology is grounded in time. This also contrasts with Ayahuasca—the effects are by far more radical and their my own basic view of cognition. Indeed, for me, the impact much more striking.

discovery of the atemporal was intellectually most unset-Finally, let me underline the fact that in this discus-tling. Throughout my professional career as a cognitive sion, I have not alluded to any considerations of paranor-psychologist and a philosopher of psychology, I have mality. In this, I radically differ from many, perhaps come to maintain that human cognition is embedded in most, of experienced Ayahuasca drinkers. In the various time and that all cognitive performance is achieved contexts of Ayahuasca use phenomena like those cited through action temporally unfolding in the real world.

here are usually conceived either in terms of time travel (it This, I have argued (see Shanon, 1993), is not merely a is said that Ayahuasca allows one to actually go to the past m a p s • v o l u m e X I n u m b e r 2 • f a l l 2 0 0 1
technical constraint but rather it is an essential, most or even the future) or in terms of visits to other non-fundamental, feature of human cognition. Theoretically, physical worlds. Thus, in both the indigenous one could perhaps envision intelligent systems that oper-Amerindian context and in the modern syncretic reli-ate in a different fashion, but these would be radically gious sects employing Ayahuasca, the brew is said to bring different from the human one. Ayahuasca revealed a its drinkers to other, separate realities. In the doctrines of totally different picture to me: It presented me with a all the modern Brazilian religious sects that use Ayahuasca cognitive mode which, in a fashion, defines a world as a sacrament these are referred to as “the astral”; often, outside time. The question as to how to reconcile these the notion of reincarnation is invoked as well. I have had new discoveries with my general view of cognition per-those experiences which are characterized as pertaining to plexed me quite a bit.

the astral and I think I know what the protagonists of Full discussion of this question is outside the scope of this paper. Here, let me confine myself to “The realm of atemporality is the a brief summary statement.

It could be suggested that human beings have the ability to operate, and exist, in two different realm of meaning. ln essence, the states. Metaphorically, these may be conceived in terms of the shifting of gears. The first state is the underlying principle governing the ordinary one, and it is fully grounded in time. The other, non-ordinary state consists of the freeing of experiences of atemporality is the the mind from the ordinary temporal constraints.

That such freeing is possible is a major feat of the following - The more meaningful human psyche. The study of the dynamics of the shift between the two states is, I think, a cognitive-something is to us, the less bound psychological topic of great interest. A theoretical framework that shall account for it will encompass by time it becomes. “
both ordinary consciousness and non-ordinary consciousness and view them as specific cases obtained by spiritualism are referring to. Yet, I do not subscribe to the means of variations in a common, general structure.

parapsychological, supernaturalistic view. Instead, I Thus, the enterprise in question is, in essence, the devel-would propose that what is referred to as the astral be opment of what may be regarded as a general theory of conceived of as the realm of meaning.

consciousness.

Theoretically, the main moral of the present discussion is the linking of atemporality and semantics: The realm of atemporality is the realm of meaning. In essence, the underlying principle governing the experiences of

53

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Announcements

• Forman, R. (Ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford: Oxford University Press.

• Forman, R. (1998). What Does Mysticism Have to Teach Us

• MAPS is extremely proud to announce the publi-About Consciousness. Journal of Consciousness Studies, 5, 185-201.

cation of Sherana Harriette Frances’ new book,

• Ghiselin, B. (1952). The Creative Process. Berkeley:

Drawing It Out: Befriending the Unconscious (A

University of California Press.

Contemporary Woman’s Psychedelic Journey),

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Prologue/Epilogue by Tanya Wilkinson, PhD.

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reveal the inner workings of Ms. Frances’ psyche

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after undergoing LSD psychotherapy in the early

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training sessions and seminars since then by

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Stanislav Grof and others and have been exhibited Bungay, UK: Puffin Books.

internationally. They are now available with a

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Bezalel (The Maharal of Prague)’s Book of Divine Power: Advance orders taken: orders@maps.org

Introductions [Second Revised Edition]. Jerusalem: Ber Aryeh International-Gavriel Beer Books.

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• Congratulations to Jon Frederick, moderator of Drug Experience (pp. 293-300). New York: Evergreen Black Cat.

the MAPS Forum, who has completed his disserta-

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tion and passed his oral exam. His dissertation, London: Routledge and Kegan Paul.

“EEG Coherence and Amplitude Effects of Rhyth-

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center for computational Biomedicine, University

• Shanon, B. (1993). The Representational and the Presenta-of Texas-Houston Health Sciences Center. Jon has tional: An Essay on Cognition and the Study of Mind. London: Harvester-Wheatsheaf.

agreed to continue to work as the Editor of the

• Shanon, B. (1997a). A cognitive-psychological study of MAPS Forum, a position he has held for the past Ayahuasca. MAPS Newsletter, Vol. 7 #3, 13-15.

four years.

• Shanon, B. (1997b). Cognitive psychology and the study of Ayahuasca. Yearbook of Ethnomedicine and the Study of

• MAPS donated $1,000 toward the cost of creat-Consciousness, 6, 77-94.

ing the book Ibogaine: Proceedings of the First

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International Conference (KR Alper and SD Glick, investigation. Yearbook of Ethnomedicine and the Study of Consciousness, 7, 227-250.

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http://www1.fatbrain.com/asp/bookinfo/

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Krupitsky, Dr. John Krystal, et. al., has been

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published in the on-line edition of

Antunes, C. Coelho, M. Farias, A. Leite, & P. Soares, Eds.).

Neuropsychopharmacology and will also appear soon Ordina, CA: The Noetic Press.

in the print version. The article is entitled: “Attenu-

• Shanon, B. (2001). Altered Temporality. J of Consciousness ation of Ketamine Effects by Nimodipine Pretreat-Studies, 9, 18-31.

ment in Recovering Ethanol Dependent Men:

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