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Discarnate Entities and Dimethyltryptami
Discarnate Entities and Dimethyltryptami
902
by DAVID LUKE
ABSTRACT
The highly psychoactive molecule A^.iV-dimethyltryptamine (or simply DMT), is
found naturally occurring in the brains of humans, mammals, and some other
animals, as well as in a broad range of species of the plant kingdom. Although
speculative, neurochemical research suggests that DMT may be made in the pineal
gland, and it is hypothesised that, as much as melatonin helps activate sleep cycles,
DMT activates- dreaming, and may also be implicated in other natural visionary
states such as mystical experience, near-death experience (NDE), spontaneous psi
and psychosis. Amazonian shamans may have made use of this chemical for its
visionary properties for thousands of years, and take it as part of a decoction
frequently called ayahuasca, which translates from Quechua as "vine of the spirits"
or "vine of the dead". The psychedelic brew is taken because it gives rise to extra-
ordinary mental phenomena that have shamanic and supposed healing qualities,
such as synaesthesia, ostensible extra-dimensional percepts, out-of-body experi-
ences, psi experiences and, perhaps most commonly, encounters with discarnate
entities. When described by independent and seemingly naïve DMT participants
the entities encountered tend to vary in detail hut often helong to one of a very few
similar types, with similar behavioural characteristics. For instance, mischievous
shapeshifting elves, praying mantis alien brain surgeons and jewel-encrusted
reptilian beings, who all seem to appear with baffling predictability. This opens
up a wealth of questions as to the ontology of these entities. The discussion of the
phenomenology and ontology of these entities mixes research from parapsychology,
ethnobotany amd psychopharmacology — the fruits of science — with the foamy
custard of folklore, anthropology, mythology, cultural studies and related
disciplines. Hopefully, however, given the varied readership of this journal, it
won't prove to be a trifie too interdisciplinary.
INTRODUCTION
Rarely does any one molecule excite as much sense of intellectual possibility
as that of N.A^-dimethyl tryptamine (styled N,N-'DMT, or simply DMT): a
psychedelic Índole alkaloid of the tryptamine family, much like its more
notorious cousin LSD, but one which is found to occur naturally in trace
quantities in the human body, as well as in many plants and animals, and—
unlike LSD—also has a long history of shamanic use among many indigenous
cultures, particularly in South America. When administered by Amazonian
shamans it is usually ingested orally from stewed plant-matter and gives rise
to an intoxication that lasts for 4-6 hours (Shanon, 2002). When smoked, DMT
is generally more intense and extremely fast-acting—taking only a matter of
seconds—and makes extremely profound temporary changes to consciousness,
lasting about 12-15 minutes (Strassman, 2001), Zen philosopher Alan Watts
smoked DMT to demonstrate his ability as a monk to maintain rational control
and verbal fluency in the most exotic states of consciousness, but failed and
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January 2011] Discarnate Entities and Dimethyltryptamine
beheld a vision of his dead father and his sick sister. About one month later
he received the same news by messenger. It seems unlikely that the news
eould have arrived first by non-paranormal means, as the group was deep in
the jungle 15 days' travel from the nearest communications outpost. Indeed,
beholding visions of distant dead or dying relatives—who were not known at
the time to be ill or dead—is an ayahuasca story that has emerged repeatedly
in the writings of South American explorers during the last 150 years (for a
brief review see Luke, 2010a).
Many more published accounts of sueh apparent ESP occur in Luna and
White's (2000) anthology of classic ayahuasca experiences, as well as elsewhere
(for summaries see Luke & Friedman, 2010; Shanon, 2002). Survey respondents
also reported DMT and ayahuasea as inducers of spontaneous psi-type experi-
ences, although these were more conspicuous with certain other psyehedelics
(Luke & Kittenis, 2005). Nevertheless, the only two published experiments
to attempt to test for psi under the infiuence of DMT, in this ease ayahuasea
(Don, McDonough, Warren & Moura, 1996; Tinoco, 1994), both failed to elicit it,
though this may well be due to the arduous and boring testing deployed. In one
study the participant complained that experiencing the visions was far more
interesting than testing for psi, and both studies lacked control eonditions to
eompare against (for a review see Luke, 2008c).
PHENOMENOLGICAL CARTOGRAPHY OF THE DMT WORLD
Considering the phenomenology of the DMT experience several researchers
have attempted to map the psychic topography of the DMT space. Meyer
(1994), probably the first researcher to write specifically about DMT entities,
characterized the deepening levels of the experience (somewhat like Lewis-
Williams and Dowson's (1988) stages of altered states of consciousness) as:-
Level I: Threshold experience; an interiorflowingof energy/consciousness.
Level II: Vivid, brilliantly coloured, geometric visual patterns; geometries
are basically two-dimensional but may pulse.
Transitional phase: Tunnel or breakthrough experience; passage through
an entrance into another world.
Level III: Three- or higher-dimensional space, possible contact with entities;
a sense of being in an 'objective' space and of meeting intelligent and
communicating entities.
Level IV: The white light.
The cognitive psychologist Shanon (2002, p. 293) has a similar, albeit more
refined, system for the stages of the ayahuasca experience, framed around the
predominant visual or visionary phenomena:-
1. Bursts, puffs and splashes of colour
2. Repetitive, multiplying non-figurative elements
3. Geometric designs and patterns
4. Designs with figures
5. Rapid figurai transformations
6. Kaleidoscopic images
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Journal of the Society for Psychical Research [Vol. 75.1, No. 902
7. Well-defined, stable, single figurative images
8. Proto-scenes
9. Full-fledged scenes
10. Interactive scenes
11. Scenes of flight
12. Celestial and heavenly scenes
13. Virtual reality
14. Supreme light
Like Meyer's four DMT stages, Shanon's fourteen ayahuasea stages begin
with colourful geometry, pass through fully immersive other worlds and
terminate in experiences of euphoric light, though it should be noted that not
all experiences 'go all the way'. Ayahuasca cartographer Beyer (2009), prefers
to characterise the experience into just three chronological stages, the first
two of whieh map closely to those of Shanon and Meyer: first is the geometric
pattern phase; second is the 'contact with the spirit world' phase—incorporating
entity encounters and corresponding to Meyer's Level III and Shanon's 9th-
13th stages; and the third and final stage is a recovery phase, of pleasantness,
lassitude, fading visions and decreased intensity. Alternatively, Strassman
(2008) takes a categorical rather than a stage approaeh to elassifying the
different DMT experiences, into three types:—
Personal: Encounters with one's own personal issues, often difficult to accept.
Transpersonal: An experience novel in intensity and quality but formed from
the subject's previous experience. May be a mystical or near-death-type
experience.
Invisible worlds: Encounter with autonomous, freestanding realities some-
times appearing to be inhabited by alien beings capable of interaction.
Over half of the volunteers taking a high dose of DMT had at least one
'invisible world' experienee (Strassman, 2008), demonstrating that pure DMT
can reliably induce an entity encounter experience in a good proportion of
volunteers.
DISCARNATE ENTITIES
Perhaps one of the most striking, common and unique features of the DMT
or ayahuasca experience is the encounter with seemingly sentient discarnate
beings, whieh are often described as being more real than anything previously
experienced (Cott & Rock, 2008). Commonly they were described as 'entities',
'beings', 'aliens', 'guides' or 'helpers', and would appear as something like
"clowns, reptiles, mantises, bees, spiders, eacti, and stick figures" (Strassman,
2001, p. 185), as well as dwarfs, elves, imps, angels, spirits, gods, or just as a
presence, the latter four of which were commonly supremely powerful, wise,
and loving. Encounters with serpents and large felines, particularly black
pumas, are much more typical on ayahuasca (Shanon, 2002). In traditional
ayahuasca mythology the serpent is considered to be the spirit of ayahuasea
and the feline is considered to be the power animal of the shaman, and on
occasion the ayahuasca drinkers feel themselves transformed into this
creature. Besides visionary encounters with people, animals and other
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January 2011] Discarnate Entities and Dimethyltryptamine
between aliens and 'elves', whether induced through DMT or else appearing in
historic-folkloric legends and testimonies, speculating that the latter also have
a DMT-induced aetiology and, adopting the theory proposed by Vallée (1969),
that these elves are the prototype encounter/abduction experiences. It should
be noted that few experients ever doubt the reality of their encounters with
either aliens (Mack, 1999) or DMT entities (Strassman, 2001).
ONTOLOGY OF DMT BEINGS
Encounters with elves, gnomes, pixies, dwarfs, imps, goblins and other
'little people' (though clearly not human people), are extremely prevalent.
Indeed on my first experience with DMT, unaware of virtually all lore
associated with it, I found myself, eyes closed, being stuffed full of light by
what I can only describe as little elves, I thereafter discovered a similar account
reported by Meyer (1996) and so was struck by the coincidence. The seeming
reality of the experience at the time, and the similarity of such encounters with
those of others, have led many to ponder seriously the ontology of these beings.
Similar 'elven' characters once reappeared on an ayahuasca trip but disturbed
me even more because this time they appeared in front of me, interacting with
me, with my eyes open. These little people, perhaps due to their prevalence,
have long been at the spearhead of the debate on the reality of DMT beings, and
have been popularly dubbed the "self-transforming machine elves" (McKenna,
1991, p. 16).
Leading the debate, Meyer (1996) indicates that, under the influence, the
independent existence of these beings seems self-evident, but suggests that
there are numerous interpretations of the entity phenomena. Meyer's and
others' interpretations fall into three basic camps:-
I - Hallucination. The entities are subjective hallucinations. Such a position
is favoured by those taking a purely (materialist reductionist) neuropsychological
approach to the phenomena. One particularly vocal DMT explorer who adopted
this neuro-reductionist approach, James Kent (see Pickover, 2005, pp. 104-
105), appears to have taken a more ambiguous stance recently (Kent, 2010)
by considering the entities simply as information generators. For Kent (2010),
the question of the entities' reality is redundant given that they generate real
information, and sometimes this seems to go beyond the experient's available
sphere of knowledge. Nevertheless, according to Kent the entities cannot be
trusted always to tell the truth and must be regarded as tricksters.
II - Psychological/ Transpersonal. The communicating entities appear alien
but are actually unfamiliar aspects of ourselves (Turner, 1995), be they our
reptilian brain or our cells, molecules or sub-atomic particles (Meyer, 1996).
Alternatively, McKenna (1991, p. 43), suggests "we are alienated, so alienated
that the self must disguise itself as an extraterrestrial in order not to alarm us
with the truly bizarre dimensions that it encompasses. When we can love the
alien, then we will have begun to heal the psychic discontinuity that [plagues]
us."
III - Other worlds. DMT provides access to a true alternate dimension
inhabited by independently existing intelligent entities. The identity of the
entities remains speculative, but they may be extraterrestrial or even extra-
dimensional alien species, spirits of the dead or time travellers from the future
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January 2011] Discarnate Entities and Dimethyltryptamine
ACKNOWLEDGEMENTS
With thanks to the organisers of the first Exploring the Extraordinary
Conference at the University of York, especially Hannah Gilbert, where an
earlier incarnation of this paper was given. Thanks are also due to Mark
Schroll for useful feedback on this paper.
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