martiemcfry
Rising Star
Hello, this is my first post, after lurking for a while and seeing the valuable sense of community in the nexus i decided to join in and try to collaborate with my grain of sand 
This is something i wrote, let me know your toughts on it
To Smoke DMT is a political statement.
On the DMT experience, Terence McKenna says that we must send “fearless explorers” to describe and investigate hyperspace. Fear is the key ingredient here. To voluntarily undergone a DMT experience cannot be conceived without the characteristic anxiety previous to smoking. This fear is noticeably intense, at least on my experience, compared to other psychedelics. Where does this fear comes from? Taking in consideration that the overwhelming majority of DMT experiences are remarkably positive, ranging from the mind-blowing and amusing to the spiritually deep and life changing. I believe that to place the origin of fear solely in the inherent intensity and alieness of the experience is to make some injustice to DMT. I’d rather believe that the origins of this fear lye in that which most would incline to believe is the most familiar. Cotidianity, routine, everyday life. Reality. There is a cultural conditioning that almost instinctively activates the fight-or-flight response towards this open door to hyperspace. And this not only refers to the superficial aspect, the explicitly induced terror of the masses towards alternative states of consciousness implanted by the war on drugs. Even among well stablished psychedelic users, those who have passed beyond the recreational use of drugs and believe that there is something else overlapping and transcending this so called reality, DMT is no drug to get just a kick. DMT might as well, and this is well stablished too, kick your ass if you approach it casually. This has been saved partially by attributing mostly everything bad or scary that could be experienced on DMT to a lack of respect to the elves, nature, the goddess or whatever entity supposedly rules hyperspace. This route can only lead to mystified rituals and obscurantism, and therefore to permanent fear to the experience, which always remains utterly unknown and even more, mediated by unpredictable forces. I think this fear is more likely a concrete manifestation of the interests of those who rule this world. The political configuration of global capitalism demands not only a consent but also a compromise of its consumers in order to stablish this reality. The system is not so much an abstract ideology on some manhattan skyscraper but a concrete practice, embodied in peoples lives. There is a general interest from everyone making a profit in this world, no matter how big or small, to keep things marching within the limits of this reality.
So why is DMT precisely a political statement as we said? Because it utterly and inexorably shatters this reality and replaces it with something so completely novel and strange that intimately shakes the supposedly logical foundations of our dearly western society. The fear to experience hyperspace comes not from the alieness of it, but from the irrational subconscient familiarity that we have with our world. The logical, sane, rational thing to do for a society faced with this kind of experience would be to move gradually from the initial astonishment, towards the integration of the experience to the collective consensus. This is after all what happened to our species in the transition from apes to humans, and what happened and still happens in ancestral societies where the shaman is still a respectable figure. Smoked DMT offers a dimensional aspect of chaos that is completely unheard of and unexperienced in human history. The scientific development of several disciplines, from archaeology to chemistry, and the rediscovery of an archaic tradition, yielded a molecule which for the first time opens the doors of human perception in a completely different manner. This is a transcendental experience for western culture that must be explored and integrated, but that precisely is prevented of being it so by our dearly beloved protector, the state.
The fear comes then from a lack of perspective over the experience. It is a political experience. The experience of hyperspace is perhaps the most relevant political experience that we can undergone nowadays, in the sense that is a concrete practice of our inalienable right to free determination and movement, whether this movement be throught frontiers, emotions or dimensions. Objective or subjective, illusory or physical, the reality of the DMT experience cannot be dismissed or approved based solely in the ultimate character that underlies within it. Aren’t we still debating nowadays after all the subjective idealism versus the objective materialism of our own nature’s reality? I think that if we make this, the political practice of freedom, our anchor when approaching the act of smoking DMT, we won’t learn much more about the nature of hyperspace, but we might surely eliminate much of the fears and pre-flight anxiety inherently associated with it, as with any other revolutionary action that celebrates human freedom against the compulsive control of the state.
This is something i wrote, let me know your toughts on it To Smoke DMT is a political statement.
On the DMT experience, Terence McKenna says that we must send “fearless explorers” to describe and investigate hyperspace. Fear is the key ingredient here. To voluntarily undergone a DMT experience cannot be conceived without the characteristic anxiety previous to smoking. This fear is noticeably intense, at least on my experience, compared to other psychedelics. Where does this fear comes from? Taking in consideration that the overwhelming majority of DMT experiences are remarkably positive, ranging from the mind-blowing and amusing to the spiritually deep and life changing. I believe that to place the origin of fear solely in the inherent intensity and alieness of the experience is to make some injustice to DMT. I’d rather believe that the origins of this fear lye in that which most would incline to believe is the most familiar. Cotidianity, routine, everyday life. Reality. There is a cultural conditioning that almost instinctively activates the fight-or-flight response towards this open door to hyperspace. And this not only refers to the superficial aspect, the explicitly induced terror of the masses towards alternative states of consciousness implanted by the war on drugs. Even among well stablished psychedelic users, those who have passed beyond the recreational use of drugs and believe that there is something else overlapping and transcending this so called reality, DMT is no drug to get just a kick. DMT might as well, and this is well stablished too, kick your ass if you approach it casually. This has been saved partially by attributing mostly everything bad or scary that could be experienced on DMT to a lack of respect to the elves, nature, the goddess or whatever entity supposedly rules hyperspace. This route can only lead to mystified rituals and obscurantism, and therefore to permanent fear to the experience, which always remains utterly unknown and even more, mediated by unpredictable forces. I think this fear is more likely a concrete manifestation of the interests of those who rule this world. The political configuration of global capitalism demands not only a consent but also a compromise of its consumers in order to stablish this reality. The system is not so much an abstract ideology on some manhattan skyscraper but a concrete practice, embodied in peoples lives. There is a general interest from everyone making a profit in this world, no matter how big or small, to keep things marching within the limits of this reality.
So why is DMT precisely a political statement as we said? Because it utterly and inexorably shatters this reality and replaces it with something so completely novel and strange that intimately shakes the supposedly logical foundations of our dearly western society. The fear to experience hyperspace comes not from the alieness of it, but from the irrational subconscient familiarity that we have with our world. The logical, sane, rational thing to do for a society faced with this kind of experience would be to move gradually from the initial astonishment, towards the integration of the experience to the collective consensus. This is after all what happened to our species in the transition from apes to humans, and what happened and still happens in ancestral societies where the shaman is still a respectable figure. Smoked DMT offers a dimensional aspect of chaos that is completely unheard of and unexperienced in human history. The scientific development of several disciplines, from archaeology to chemistry, and the rediscovery of an archaic tradition, yielded a molecule which for the first time opens the doors of human perception in a completely different manner. This is a transcendental experience for western culture that must be explored and integrated, but that precisely is prevented of being it so by our dearly beloved protector, the state.
The fear comes then from a lack of perspective over the experience. It is a political experience. The experience of hyperspace is perhaps the most relevant political experience that we can undergone nowadays, in the sense that is a concrete practice of our inalienable right to free determination and movement, whether this movement be throught frontiers, emotions or dimensions. Objective or subjective, illusory or physical, the reality of the DMT experience cannot be dismissed or approved based solely in the ultimate character that underlies within it. Aren’t we still debating nowadays after all the subjective idealism versus the objective materialism of our own nature’s reality? I think that if we make this, the political practice of freedom, our anchor when approaching the act of smoking DMT, we won’t learn much more about the nature of hyperspace, but we might surely eliminate much of the fears and pre-flight anxiety inherently associated with it, as with any other revolutionary action that celebrates human freedom against the compulsive control of the state.
