the role of intention in the shamanic experience
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BOOKS BY PETER FRITZ WALTER
Sovereign Immunity Litigation
Coaching Your Inner Child
The Leadership I Ching
Leadership & Career in the 21 st Century
Creative-C Learning
Integrate Your Emotions
Krishnamurti and the Psychological Revolution
The New Paradigm in Business, Leadership and Career
The New Paradigm in Consciousness and Spirituality
The New Paradigm in Science and Systems Theory
The Vibrant Nature of Life
Shamanic Wisdom Meets the Western Mind
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Published by Sirius-C Media Galaxy LLC
113 Barksdale Professional Center, Newark, Delaware, USA
2014 Peter Fritz Walter. Some rights reserved.
Creative Commons Attribution 4.0 International License
This publication may be distributed, used for an adaptation or for deriva-tive works, also for commercial purposes, as long as the rights of the authorare attributed. The attribution must be given to the best of the users ability
with the information available. Third party licenses or copyright of quotedresources are untouched by this license and remain under their own license.
The moral right of the author has been asserted
Set in Palatino
Designed by Peter Fritz Walter
Scribd Edition
Publishing CategoriesPsychology / Ethnopsychology
Publisher Contact [email protected]
http://sirius-c-publishing.com
Author Contact [email protected]
About Dr. Peter Fritz Walterhttp://peterfritzwalter.com
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Contents1 72 13
3 19
4 27
Bibliography 31Contextual Bibliography
Personal Notes 45
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1Looking over the fence of social and cultural condition-
ing, and expand conscious awareness is what the shamanicquest is about; it is a quest of our days. Developing aware-
ness about the limitations of perception is one of the rea-
sons why the mind-opening journey has much signicancetoday for intellectuals and seekers of truth from all walksof life.
Entheogens have not deserved the label psychedelics
as their purpose is authentic and religious. They are not setin the world for distorting perception and render us highor to alter consciousness, nor do they serve entertainmentpurposes. What they do is not really altering conscious-ness; they actually sharpen it; instead of distorting percep-
tion, they in a way purify it and render it more immediate,more direct , and less conditioned by culture and language.
Native peoples around the world understand this sa-cred purpose of entheogens, which is why they have cre-ated that term in the rst place, which means that these
plants are awakeners of the god within.
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It is unthinkable for most natives to use entheogens forentertainment, as there is a belief among them that doingso desacralizes the plants and offends their protective spir-
its.
In modern society this view is not shared, at least noton the government level, with the result that entheogensare indiscriminately put on the index of forbidden drugs,
with the idea in mind that, if allowed, they would be used,and abused, for mere entertainment, pleasurable indul-gence and debauchery.
The idea is not as far-fetched as it sounds; if this viewis the dominant one in a society, the government probably just acts on the line of the general opinion. In addition, if
behavior results in harm suffered by citizens, it is correctthat responsible government prohibits that behavior. Thatharm can be done to self and others with strongly activecompounds is a fact that even pro-psychedelic researchersand activists such as Terence McKenna have openly admit-
ted. The solution here, then, cannot be short-term, and it
cannot just target at proving our governments wrongwhen they only act upon a belief that is shared by the metagroup. The solution is to change that very belief of entheo-gens being leisure drugs, and to give the right informa-
tion, and also transmit the ethical values , their sacred pur-pose, their correct use, and proper education given for
their ingestion. This cannot be done short-term but takes areal educational effort from the side of science and gov-
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ernment working jointly and with the correct vision andmotivation.
Entheogenic plant substances do not render addictive but
in the contrary tend to dissolve addictions, which is why insome countries, they are used in the therapies targeting athealing heroine or cocaine addictions. It is equally impor-tant to know that experienced shamans do exert a guid-
ance for the proper use of entheogens. Not many research-ers write about the details, which is why my personal ex-perience was important for me in this context for under-standing how the shaman can direct the experience of theclient by using his intention.
I have for that matter presented several anomalies oc-
curring within the course of my experience that cannot beexplained in any other way than by saying that what reallyhappened was that the shaman triggered and directed thetrance by his own intention and psychic energy , using the psy-choactive compounds as a transmitter matrix.
In other words, the biochemical etiology of trance in-
ducement is mechanistic, which my experience shows withquite some evidence. Some intricate details of my experi-ence namely make only sense when we see shamanic voy-ages as not directed by plant chemicals, but by human in-
tention that uses the plant matrix as an information ampli-er and transmitter.
This may represent a scientic novelty in our culture;however for natives it is clear that its the shaman, not aplant chemical, who controls the consciousness-opening
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voyage. In addition, natives consider the manifesting spir-its, called plant teachers as real beings, not just chemicals ormolecules, or photon emissionbut living beings on an-
other, namely higher, vibrational level. It would never en-ter the mind of a native to say that plant teachers are justchemicals that ood the consciousness interface of thosewho ingest them, thereby bringing about hallucinogenicvisions.
My hypothesis focuses on the real function of the sha-man and the interaction that is taking place, in authenticshamanic voyage, between the shamans consciousness,the consciousness of the client, and the consciousnesses ofthe spirits who are somehow involved, through the mys-
tery of the psychoactive compounds contained in the en-theogenic plants. It is namely this interaction between vari-ous conscious forms of living that brings about the amplify-ing effect, the opening of consciousness, the sharpening ofperception, the pristine intelligent awareness of reality that
is typically the unique gift one carries away from such ex-
periences.After all, looking at the details of my experience as a
single case among many cases to be studied and evaluated,we can safely conclude that the mechanistic chemical ex-
planation of consciousness-opening shamanic experiencesis a reductionist concept that cannot truly and objectively
explain what really happens in such kind of experiences.By contrast, my hypothesis forwards an epistemologi-
cal approach to these experiences that is systemic and
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complex enough to explain the uncanny details of suchvoyages, and that understands that all about conscious-ness, after all, is intention . It has been seen in other elds of
research, such as quantum physics as well that intentionreally is the greatest inuential agent in the universe, to apoint that scientists now even argue that the big bang, thevery starting point of creation was already a result, and notthe cause. The cause, as it appears, was a form of cosmic
intention .
What I learned through the psychedelic experience isthat reality is not the semantic mantel that we are wrap-ping around our life experiences, that language, to say itwith Zen, is merely like the nger that points to the moon,
but not the moon. In other words, language is the map, notthe terrain.
Hence, to conclude from this insight, we can say thatwe cannot perceive reality through language, as languageitself is conditioned and related to the thought interface,
which can only operate within the known , shying away
from experiencing the unknown. Hence, when we want toexperience the unknown, we need to let go of language.
The present essay will show that there is no split in thecognitive assessment of natural healing practiced within sha-
manism and by shamans when looked at through the eyesnot of mainstream science, but using the millenary cogni-
tive tools of alternative science , and particularly our insightsinto the functioning of hypnosis.
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thropologists, and especially those of them who really donot understand shamanic cultures, tend to employ expres-sions such as hallucinogens, narcotic drugs, narcotics or psy-
chedelics. Apart from the fact that these plants are not nar-cotics , because a narcotic drug, such as for example opium ,renders somnolent but does not alter consciousness, theimportant thing to know is that entheogens are not under-stood, in shamanic cultures, as leisure drugs. They really
are considered as assets of the religious and numinous ex-perience.
That is why the only expression that comes close to theshamanic mindset is the term entheogens, facilitators forgetting in touch with the god within.
And as such they form part of the religious ritual, andnot of party time. This is generally little understood in ourculture where so-called drugs are usually associated withleisure, distraction, party time and sex. Yet in native cul-tures the very idea to for example relate an entheogenic
voyage with sex would offend every shaman if told about
it.It has been equally afrmed that entheogens, apart
from their helping us to reach the inner mind, also dissolvenasty and somehow destructive habits such as alcoholism
or heroin addiction, and generally help in a process of so-cial deconditioning. Entheogens help us to see behind the
veil of the normative behavior code in any given society asthey show us options of positive, yet different behavior.
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What we can thus learn from taking these plants as asort of social medicine is to recognize the pattern of norma-tive behavior we are caught in and that obstructs our crea-
tivity and self-realization.
People who are socially oppressed, racial, ethnic, relig-ious or sexual minorities, may want to inquire into thepossible dissolution of rigid behavior rules and oppressive
normative standards in society. They may thus look for theultimately most intelligent catalyzer that exists to see allthe options reality offers and as a result may want to expe-rience the thrill of a consciousness-opening voyage.
The human soul expresses its originality in paradoxesand sometimes in extreme behavior and the very attempt
to classify human behavior into rigid standards for all is initself an ideology. The more a given society puts up generalstandards, the more it is alienated from life and its creativeroots and the more it is subject to decay. Shamanism is aneffective guidepost for reentering the realm of natures
wisdom and true connectedness to allthatis .
The entheogenic quest is an inner quest, not necessarilya defeatist approach on a social level, but certainly an im-portant add-on to any social activism for any possible so-cial or humanitarian cause. The shaman is not a theorist,
not a scientist and not a theologian. He is a pragmatist, asolution-nder and his rst rule is effectiveness. He is
something like a highly effective Zen manager in his uni-verse of natural laws, and he is a communicator. He com-
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municates with the spirit world, the world of the ancestorsand the world of the animal and plant spirits.
A shaman receives his basic education from the en-
theogenic plant teachers, and only at a minor degree fromanother, elder, shaman tutor. Shamans around the world,asked how they got to know this or that secret about heal-ing, answer they learnt it directly from the plant spirits.
They tend to afrm that they know little and that they just humbly ask plant spirits every time they cant solve aproblem or do not nd a remedy for a certain illness. Andthe effectiveness of a shaman, then, is exactly to maximizethe response-ability he has for all possible problems he isasked to solve.
This involves curing sickness, doing counter-magic,nding the right timing for hunting or harvest and eventhe task to solve political questions in inter-tribal relations.
The shaman does that by maximizing his unique com-munication with the invisible world, the world of the spir-
its. By the same token, shamans around the world, whenasked about reality tend to afrm that visible reality is arather insignicant part of reality and that the real reality isthe hidden one, the one that is unveiled during the en-theogenic visionary experience.
If we refuse this bias of a more or less in terms of realityassessment, we can still enrich our mindset with the optionthat there might be parallel realities and that all realities,visible or invisible, or visible only through facilitating
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drugs or other consciousness-altering devices, are equallyvalid and equally important.
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3My hypothesis is that the consciousness-transformingcognitive experience subsequent to ingesting the ritualAyahuasca brew is not, as often suggested, the direct result
of plant chemistry, but of the shamans conscious intentionreaching the experiencers consciousness through the me-
dium of plant chemistry as a thought and energy transmit-ter. This view is not to be understood in a reductionistsense. I do not say that all is to be reduced to one single root
cause, but propose to consider one more option in our scien-tic investigation of paranormal phenomena. To corrobo-rate my hypothesis I shall report a mind-opening experi-
ence with Ayahuasca during a visit to a Shuar native sha-man in Ecuador, back in 2004.
My hypothesis provides a non-linear explanation of thepsychedelic experience; it does not deny the existence ofthe chloride and its possible effects on the human psyche.But I contend that the mind-opening effects noticed by the
novice after ingesting the brew are a result of the shamansconsciousness impacting upon a passive perception matrix that is part of the plant realm and that the shaman uses asa transmitter platform. My point is not to invalidate any ofthe current hypotheses about psychedelic plant substances, but to help nding a valid theory that shows what it is that
effectively opens, modies or expands human conscious-ness during the Ayahuasca experience.
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See, for example, Mircea Eliade, Shamanism (1972), Piers Viteb-sky, Shamanism (2001), Ralph Metzner (Ed.) Ayahuasca (1999), Michael
Harner, Ways of the Shaman (1990), Jeremy Narby, The Cosmic Serpent(1999), Richard Evans Schultes et al, Plants of the Gods (2002), TerenceMcKenna, The Invisible Landscape (1994), True Hallucinations (1998),The Archaic Revival (1992), Food of the Gods (1993), Robert Forte (Ed.),Entheogens and the Future of Religion (2000), Luis Eduardo Luna &Pablo Amaringo, Ayahuasca Visions (1999), Adam Gottlieb, Peyote andOther Psychoactive Cacti (1997), Rick Strassman, DMT (2001).
Most of the researchers seem to defend a rather mecha-nistic causation theory that sees the source of all paranormalphenomena in the chemical plant substances, or else in biophoton emission. For example Terence McKenna, under
the spell of his large knowledge on ethnopharmacology,and his brother Dennis McKenna, an enthnobotanist, never
left a doubt in all their writings on the subject of psyche-delics that the causation of altered states of consciousnessis due to psychoactive compounds in plants called entheo-
gens. The question what exactly the role is that the shamanplays in opening greater pathways of consciousness is leftopen or subject to speculation.
Jeremy Narby, in his book The Cosmic Serpent (2003) ,puts up the daring hypothesis that causation is due to bio-
photon emission, not plant chemistry.
Researchers working in this new eld mainlyconsider biophoton emission as a cellular lan-guage or a form of nonsubstantial biocommuni-cation between cells and organisms. Over thelast fteen years, they have conducted enoughreproducible experiments to believe that cells
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sized by the American medical anthropologist, shamanand psychologist Alberto Villoldo.
In his book Shaman, Healer, Sage (2000) , Dr. Villoldo in-
troduces the third chapter entitled The Luminous EnergyField with an entry from his journals. Don Eduardo wasone of the powerful Inca shamans Villoldo studied with formany years:
Ive found that the San Pedro potion does noth-ing other than make me sick. () Im convincedthat the altered state Im in is created by DonEduardos singing. And then there is the energythat he claims enters the ceremonial space whenhe summons the spirits of serpent, jaguar,
hummingbird, and condor. () What I cantexplain is the fact that Im seeing energy. It onlyhappens when I sit next to Don Eduardo. WhenI go more than a few feet away from him I sensenothing. Its like he is surrounded by an electricspace, where the air actually tingles. When Iminside his space I see everything he sees. (Id.,41)
The perhaps most convincing corroboration of my re-search comes from theosophy and the pulpit of Charles W.Leadbeater. If clairvoyant research is or is not consideredas valid scientic research under the present science para-
digm is not my problem. From the point of view of real sci-ence as the methodically sound, holistic, mentally sane and
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intelligently communicated observation of nature, clair-voyance is science.
As a little excursion, let me quote what a clairvoyant
herself has to say about this extraordinary faculty of per-ception that is clairvoyance. Dora van Gelder writes in her book The Real World of Fairies (1999) that she attributes thefaculty of clairvoyance to the pituitary gland, which may
somehow be more highly developed in clairvoyants thanin ordinary people:
The fact is that there is a real physical basis forclairvoyance, and the faculty is not especiallymysterious. The power centers in that tiny or-gan in the brain called the pituitary gland . The
kind of vibrations involved are so subtle that nophysical opening in the skin is needed to con-vey them to the pituitary body, but there is aspecial spot of sensitiveness just between theeyes above the root of the nose which acts asthe external opening for the gland within. (Id.,4)
In his book, The Astral Plane (1894) , Leadbeater stressesthe fact that the spirits natives communicate with have cer-tain well-dened characteristics and they are quite distinctof human beings.
We might almost look upon the nature-spiritsas a kind of astral humanity, but for the fact thatnone of themnot even the highestpossess a
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permanent reincarnating individuality. Appar-ently therefore, one point in which their line ofevolution differs from ours is that a muchgreater proportion of intelligence is developed before permanent individualization takes place; but of the stages through which they havepassed, and those through which they have yetto pass, we can know little. The life-periods of
the different subdivisions vary greatly, some being quite short, others much longer than ourhuman lifetime. We stand so entirely outsidesuch a life as theirs that it is impossible for us tounderstand much about its conditions; but itappears on the whole to be a simple, joyous,irresponsible kind of existence, much such as aparty of happy children might lead among ex-ceptionally favourable physical surroundings.Though tricky and mischievous, they are rarelymalicious unless provoked by some unwarrant-able intrusion or annoyance; but as a body theyalso partake to some extent of the universal
feeling of distrust for man, and they generallyseem inclined to resent somewhat the rst ap-pearances of a neophyte on the astral plane, sothat he usually makes their freaks, they soonaccept him as a necessary evil and take no fur-ther notice of him, while some among them
may even after a time become friendly andmanifest pleasure on meeting him. (Id., 61)
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This means that through thought and intent, and men-tal focus, we actually create elementals , which are thoughtforms that are somehow embodied and individualized.
Now, what I conclude from this insight, extrapolatingthe research of clairvoyant Charles W. Leadbeater to sha-manism, is that the shaman, when concocting the psyche-delic brew, and when focusing on it, actually builds elemen-
tals by his strong intent and the thought forms resultingfrom this focus. These elementals then are absorbed by theplant matrix, or the psychoactive compounds in entheo-genic plants, and are transmitted to the adept who desiresto be initiated by the shaman, by ingesting the brew.
If our intent projected upon time and space creates
what Leadbeater and others call elementals or if it createsthoughtforms or if it creates a collapsing of the wave func-tion, to use an expression of quantum physics, really doesnot matter. We might as well call it magic thought poweror telepathy. What imports is that we see that there is no
magic other than the impact of spirit upon visible and tan-
gible reality.When I extrapolate this research that is amply docu-
mented in the meantime, I must conclude that shamanicpower is more than the mechanistic ingestion of plant
chemistry to make things happen. Then I will see that itsthe preparation of the concoction much more than its
chemical ingredients that make for the outcome of the ex-perience, and thats ultimately intent projected into the subtlematrix of plant consciousness that is the trigger here.
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4In my discussions with the shaman and his assistant, itappeared clear that they themselves rejected the linear andsingle-causative theory of the kind stating its the DMT
that makes for all that Ayahuasca does, explaining that allthe art was in the traditional procedure of preparing the
cure and the consciousness focus that forms part of it.The cognitive experience with Ayahuasca is probably
not a simple direct consequence of the plant-containing
DMT, as this has been suggested, for example, by TerenceMcKenna and his brother, the ethnobotanist DennisMcKenna in their book The Invisible Landscape (1994).
In the particularities I have brought forward and com-mented upon, there appears to be a certain weight of the
evidence for a causation of the cognitive experience byshamanic consciousness acting as a hypnotic agent on theplant matrix that serves as a resilient transmitter and ampli- er of thought energy. The specic cognitive elucidation andthe insights experienced after ingestion of the brew seem
to have been brought about through a multi-causative im- pact with the shamans consciousness acting upon my ownthrough the catalyzing agent of the plant compound.
It all points to the fact that this impact was broughtabout through the strong focus of the shamans thought
energy on my perception matrix and reception frequency both during the preparation of the brew and at the onset ofthe intake ritual. Concentration of thought and attention is
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known from both psychic research and clairvoyant experi-ence, and from medical hypnosis to bring about an energyimprint in form of a consciousness overlay on the perception
interface of the receiver.
I am talking about a multi-causative effect here becausethe evidence at stake does not allow to exclude any proprie-tary additional impact of the plant consciousness in the
process of triggering the consciousness overlay. In fact,there are details in my report that indicate such an addi-tional impact directly from the side of the plant realm, as a genuine plant-proprietary consciousness reaching out into myhuman consciousness.
The most striking detail in this context was that I had
myself the clear intuition of being in touch with a proprie-tary plant consciousness or even an unspecic universal con-sciousness that I was in an ongoing telepathic exchangewith as long as the trance lasted.
The most important detail in this context is well the
fact that there is a plant-specic matrix involved in this
process, and not just a shaman focusing thought energy onmyself as his client. This is the specic contextual link withplant consciousness acting as a matrix receiver for intent ,similar as this has been reported for water, by the elucidat-
ing research of the Japanese researcher Masaru Emoto.
As Emotos water research suggests, it is possible toleave imprints in the memory surface of water by positiveor negative afrmations, for example in the form of textlabels glued on the water bottles for some time, that pro-
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duce or not in the water specic crystals. Typically so, theaesthetically appealing crystals are formed by positive anduplifting intent and correlated afrmations rather than by
negative and defeating intent and afrmations.
My argument here is on the same lines of reasoning.My idea is that the consciousness interface of plants, atleast of plants that are qualied as entheogens or as plants
containing mind-altering compounds, serves as a transmit-ting and amplifying interface for the thought imprint given toit by the shamans consciousness and thought energy.
In how much the plant here participates with its ownconsciousness-altering compounds, such as DMT, cannot be evaluated from this experience with Ayahuasca, but
needs additional, tightly curtailed research. It is namelypossible that the plant chemistry, instead of being a unilat-eral agent of altering human consciousness, serves as a re-ceiver, transmitter and amplier interface for human intentand thought energy, as this has been reported by Masaru
Emoto and others for the hado , the specic energy-interface
of water.But even Masaru Emoto has not found, and not even
tried to explain the ultimate reason why human intent canhave an energetic impact on water, and other substances.
The explanation, or one possible explanation is given byCharles Webster Leadbeater in his 1894 booklet Astral Plane
where he describes the function of elementals in the com-munication between humans and all realms of nature.
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As I have shown, Leadbeater explains that thought isan energetic phenomenon: thoughts are vibrations , and assuch they bring about thought forms or elementals. These
elementals, he says further, gain permanence over timeand depending on how much emotional energy we invest inthose thoughts. And here we encounter the philosophy ofthe natives who speak about spirits when asked about thecommunicating agents between humans and plants. The
solution of the riddle is to view the natives explanationand the theosophical or clairvoyant view together.
The technique consists thus in imprinting intent in theplant matrix by gestating, through the power of thoughtenergy, elementals that function as communicating agents
between the human and the plant realm. These elementalsare created during the process of collecting the Ayahuascaliana and carefully preparing the brew, and it is these ele-mentals impacting on the plants psychoactive substanceswhich are becoming active and communicative as it were in
the initiates consciousness.
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Personal Notes
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