The Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience

Book Description

This is a pioneering cognitive psychological study of Ayahuasca, a plant-based Amazonian psychotropic brew. Benny Shanon presents a comprehensive charting of the various facets of the special state of mind induced by Ayahuasca, and analyzes them from a cognitive psychological perspective. He also presents some philosophical reflections. Empirically, the research presented in this book is based on the systematic recording of the author's extensive experiences with the brew and on the interviewing of a large number of informants: indigenous people, shamans, members of different religious sects using Ayahuasca, and travellers. In addition to its being the most thorough study of the Ayahuasca experience to date, the book lays the theoretical foundations for the psychological study of non-ordinary states of consciousness in general.

Customer Reviews:

A must have for any personal Library.......2006-11-30

To this date this book is the best analytical physiological examination and charting of the ayahusca experience that I have ever before seen. It is an exceptional book and a must read for any one interested in Psychology, Visionary substances, Ayahusca, spirituality, religion or the mind. Benny is going through the book charting cataloging and grouping the various Ayahuasca phenomena and experiences into the first ever-scientific exploration into the visionary state. He is very loyal to the scientific western model and I respect this as well as many of his ideas and personal views on the visionary experience as well as his deep admiration for Platonic thought. Although I would like to say that I feel it is quite a shame on his part that he discounts the Spiritual dimension so. I feel that in his attempt to categorize the ayahusca phenomena has allowed him to miss the Forest through the trees if you will. I think it is very presumptuous to assume the entire shamanism history of the world as well as the entire visionary and Ayahusca community is largely in fault to believe in the reality, how ever large or small it may be, to the spiritual dimension. But then again he is not a Physicist and the idea of Other physical realitys as noted in quontom theory is not something he belives in at all, I know I have talked with him personaly on this matter in Peru. But in benny's own words from the book " Ayahusca brings us to the very limits of what rational western psychology can comfortably know or answer he then delvs with the conclusions of his book with a examination of Platonic thought wich I fing beutiful and a perfect intalectial match to the tone of this amazing work. I give this astounding book 5 stars, and a must have for any personal Library.

Brave Journey into Awe (& brave, rational return).......2005-12-03

INTRODUCTION
What happens when a worldly Israeli cognitive psychologist goes to the Amazon Basin where he ingests the famed psychotropic concoction Ayahuasca (the `vine of the dead') again and again and again? Our intrepid philosophical psychologist is no longer a sprightly youth, maddened for adventure. He is instead an accomplished theoretician with widely published articles (several in this journal) and a noted book (*The Representational and the Presentational*, 1993) that speak the from the perspective of cognitive (or phenomenological, for Shanon) psychology against the reductive tendency to view the mind's activities as created by the the brain's activities. Even before his Amazonian quest, he placed himself in the Gibsonian camp seeing the mind as dynamic intermediary between organism and environment and active participant in both. What did happen is this extraordinary book, a scientific analysis of his own visions and the education of both Shanon's views and, perhaps, his soul.

Benny Shanon's accomplishment in this unique and carefully written treatise is nonpareil. In his landmark attempt to chart and classify the experiences that follow ingesting the Amazonian brew, Ayahuasca (always capitalized by Shanon), he demonstrates a will to observe and explain as relentless as carbon steel, but his seeing and experiencing also require him to be as flexible as tungsten when he must shape his interpretations within experiences that have all but overthrown the pretense of objective observation. Indeed, as he becomes `educated' through his journeys with this brewed plant compound, apparently beginning his own shamanic initiation, his will, his very self must capitulate to experiences beyond words. Later, back at his desk, Shanon will use his notes and memory to go discover the order of things. This breakthrough study will achieve the respect and renown it deserves, but it is currently causing a stir in certain circles and amongst the openminded international intelligentsia.

Shanon has written a slow-rising classic that should stay aloft for the duration of our era, not just as cognitive psychology or even as another narrative of the psychedelic experience, but as the revelation of the boundless potentials within the human journey itself. Since its release, it appears to have received universal praise from other critics and readers. However, word has not filtered out into the hungry minds of the general public or surely *Antipodes*(1) would be on a bestseller list. Either its subject matter - pharmaceutically induced altered states of consciousness - is still considered too politically threatening or Benny Shanon needs to hit the talk show circuit. His book enters deep waters yet never loses its way. It may be a challenge for some to wade through his classifications but in doing so may find their thinking clarified. Shanon's writing is clear as a mountain brook. He wastes no words for grand effect but always goes straight and true for the point of the topic he had begun. This makes for a very satisfying read, which is helped immensely by the greater story lurking within it to do with one man's awakening from the sleep from self consciousness. *Antipodes* is neither obscure nor excessive, so it might make a good selection for a book-of-the-month for educated readers. Oprah, are you listening?

Nothing exactly like this has ever been written before(2), beautifully rendered and incisively analysed yet finally superseding its own analytic. The reader joins a dedicated scientist on a journey that most would consider well beyond the possibility of scientific data gathering, except in terms of chemistry or anthropology. This journey is a phenomenological analysis, Shanon's close observation his own experience. He wastes no pages speculating on what the neural correlates of his visionary experiences might be, not even taking much time to explain the active ingredients of the `brew' or how it changes the brain. Within this work (but not always within his own experience), the phenomenological-analytical approach seldom wavers. Such an approach still requires a certain distance, so when the object of study is his own earthshaking visions or emotional tsunamis rising up to lay bare every suppressed anxiety, guilt, or self delusion - not even to mention the digestive trauma often encountered(3), one finds oneself in mute admiration for this stalwart scholar who steadily perseveres, refusing to be swept away from his purpose. He admits to making wrong choices in his early Ayahuasca journeys, lingering at banquet or resisting the lure of jaguar metamorphosis when he should have continued his quest, but he learns and begins again. As new worlds open before him, sometimes terrifying, he never retreats in a desperate attempt to turn the experience off. But he also learns when to surrender. Song pours from him amongst strangers, but he knew he must allow the joy to have voice. Though only briefly alluded to, it seems his perseverance and purity of purpose allowed him to finally transcend the limits of knowledge altogether by surrendering his cognition and his very self in a metanoia beyond the realm of words, memory, or interpretation. Needless to say, this experience is not described.

It is in this sense that *Antipodes* may find itself attacked (or ignored) from two opposed positions at once. Most hard science does not consider phenomenology a respectable undertaking since one's subjective experiences can neither be observed by anyone else nor shown to produce repeatable effects. One attempting to draw up analytical structures for drug-induced visions is likely to be dismissed out of hand as delusional, taking hallucinations for reality(4). On the other hand, true believers - religious followers, mystic esotericists, New Agers - will be annoyed for though Shanon puts the stamp of `reality' upon his altered-state journeys, he continues to be skeptical about the existence of supernatural deities behind the metaphysical curtain. In his captivating Prologue he states: `For years I characterized myself as a "devout atheist". When I left South America I was no longer one' (p. 9), but he later explains that his `theism' is more related to a Spinozan pantheism grounded in creative dynamics than to anybody's pantheon or hierarchy of static divinities. He also rejects as unlikely the many reports of enhanced psi powers during the Ayahuasca intoxication (noting that increased perceptual sensitivity and interpersonal attunement can explain the `mind reading' he has experienced and heard reported). He remains open, however, expressing the wish that reports like that involving the remote viewing of an actual European city by an Amazonian native who had neither seen pictures nor heard stories of such a place should be objectively investigated.

Others will argue, and have done so, that immersion in the vision quest involves the suspension of the judgmental, cognitive faculty. Shanon seems to have learned the right steps to his dance between reception and cognition. When the moment presents itself, he allows the imagery or ambiance to take over; but when he returns he makes note of all that can circumscribed. Such imagistic encouragement is similar to Spinoza's intuitive mode of knowing, as Shanon notes (p. 205), but he also stands by the need for subsequent careful analysis in the same way elucidated by Whitehead (1978): `The true method of discovery is like the flight of an aeroplane. It starts from the ground of particular observation; it makes a flight in the thin air of imaginative generalization; and it again lands for renewed observation rendered acute by rational interpretation' (p. 5). Whether this `rational interpretation' infects that which is so interpreted, thus standing on the primary ontological ground beyond that of visionary experience remains an open question, to be asked again below.

In what follows, I will attempt the briefest of summaries though such is an injustice to this groundbreaking psychological cartography of what is terra incognita to most of us. I will then share my perplexities and a personal response, before concluding.

SUMMARY
As a reader, I was hooked immediately by the dramatic Prologue as well as the few selected illustrations, all details from the artwork Planos by Brazilian `shaman-turned-artist' Céu. Each detail is a picture unto itself - a `frame of reference' - yet `the big picture' reveals them all as aspects of a greater dynamic spiralling out from or in towards a core of light that no doubt `passeth all understanding'. The plates seemed to be metaphor for *The Antipodes of the Mind*, frame of reference within frames of reference, each part structured by the whole, while the whole is changed by the activity of the parts.

In the Prologue, Shanon tells the story of his first encounters with the Ayahuasca brew and the questions that brought him to begin his mammoth research project. In his first experience of any consequence he had visions that included jaguars and snakes. He learned later that this was commonplace for Ayahuasca drinkers and his professional curiosity as a cognitive psychologist was roused: `Snakes and jaguars seem to be just too specific to define cognitive universals' (p. 7). But he also underwent horrible visions of human cruelty throughout history, including what must have been especially wrenching, the Jewish Holocaust. But rather than back away or fall into bitter cynicism, he countered it with contemplation of the beauty that humans had brought into the world: `However evil and petty human beings are, I thought, they are also the creators of some of the most beautiful things that exist in the universe. With culture and art, as well as with religion and spirituality, humankind can be redeemed' (p. 5). The anguish or fear evoked by unexpected and shocking presentations of evil must be the gate that has turned away many other first time drinkers from further pursuing this course. Through his faith in life and the human journey, Shanon himself emerged beyond the gates in a centre of serenity within which it seemed the world and himself was born anew: `It seemed this was the first day of creation' (p. 6).

After these first world-changing experiences with the Santo Daime Church (daime=Ayahuasca), he was thrown into a period of critical self-analysis. He knew he had to further study this vine and its power, but how? It seems he first had to accept who he already was, an accomplished cognitive psychologist; he confirmed this identity by ending his self-analysis and beginning his journey to other realities found through Ayahuasca and then a long critical, objective, and categorical analysis of the Ayahuasca experience. This book is the fruit of his labours. It is clear, however, that he had also personal motivations to discover a way to confront the human dilemma of good and evil, as well as facing (or `being faced by') the everpresent questions of a spiritual nature.

Shanon set the time aside, returned to the Amazon, underwent prescribed purifications, and became a dedicated student of the School of Ayahuasca, a mystes into its mysteries. He knew from the first he would never `graduate' as the result of a handful of Ayahuasca sessions, so he took his work seriously indeed. He travelled to gatherings among the three churches (two Christian inspired, one an offshoot of the Umbanda movement) in Brazil that use Ayahuasca as their sacrament and participated in their organized sessions. He sat with Amazonian tribespeople under the jungle canopy, often with the guidance of a ayahuasquero, the `specialist of the sacred', a shaman. Later, as he began to master his visions, he journeyed with few others among accomplished shaman-healers. He shared the brew with experienced users in urban settings, and, when he felt ready, flew solo. At the time of publication, he had gone on over 130 Ayahuasca journeys, though the `core corpus' of his phenomenological research work is his first 67 sessions. Each session was summarized at its conclusion. Beyond that, he read everything he could find on the brew, from early reports of missionaries or explorers to current extended scientific analyses. None combined scholarly analysis with extended personal experience. Finally, he set out in good cognitive psychological fashion and interviewed others who had just concluded their own sessions or anyone in general who also had extensive experience with the brew: `My estimate is that, all told, the data discussed here are based on about 2,500 Ayahuasca sessions' (p. 410).

Then Shanon got back to his desk to reveal the structure of the world (perhaps that should be `worlds'). The bulk of the book consists of prolonged exegeses, enumeration and elaboration of steps, systems and subsystems, categories of subcategories within supercategories, and lists of effects and affects. His point of departure is the phenomenology of his `core corpus'. I will not summarize here his structural program, central to his topic as he deems it to be. Strange to say, I rarely found this approach tedious. For one thing, as noted above, the objects of his classifications are confrontations and participation with other realities, so there is a veritable tale of wonders interwoven within the data. Running through the exposition like an unruly stream upon well-manicured fields is the underlying narrative of the paradigmatic hero's journey into meaning. Furthermore, Shanon's mind, as expressed in his writing, is so refreshingly clear and organized that one feels perfectly secure in boarding his `aeroplane' to survey mysteries of terror and delight well beyond most of our experience or comprehension. It may be, however, that Shanon needed this comprehensive organization as a grounding for his more ultimate revelations. Perhaps it was necessary for him `systematically to chart the various phenomena that Ayahuasca may induce and *to establish order in them*' (p. 48, my italics), so he could at least recall the pathway back toward the Source, the `still point of the turning world'.

Shanon learns there are stages of advancement into these mysteries: The novitiate begins passively watching wonders unfold as on a screen, but with experience and courage, learns to enter the vision and explore its reality from within. Then there comes a stage where a certain degree of control over the unfolding reality is possible, though such `control' is always partial and participatory - Shanon often uses the metaphor of playing an instrument or being played as such: `Thus, I say that the Ayahuasca experience is like music played on an instrument which is the soul and that this music is a perfect mirroring of one's entire being' (p. 380). Indeed, the final stage seems to involve gaining the power to engage many worlds (or realities) simultaneously, but also the power to act in this world in ways never previously attained or attempted, such as the expressive arts or guidance and healing. The `grades' of the School of Ayahuasca are summarized thus:

`First there was an exposition. ...the second course was discipline. ... The third course of my schooling was primarily concerned with healing and disease. ... The grades that followed focused on the sacred and involved powerful spiritual experiences. Then I had a long period-coupled with my partaking of Ayahuasca with traditional Amazonian healers-that focused on shamanism. ... The subsequent course ... focused on a variety of more specific issues' (pp. 302-3).

To get this far, the novitiate or mystes has endured many trials and temptations, yet s/he must be bold enough to know when to surrender to the reality that presents itself and wise enough to know when to actively alter it. One must have overcome the narcissistic limitations of one's fears while not inflating vanity over one's piloting control or expanding knowledge. Such hubris, as myths have taught us, may lead to the pride that goes before a fall.

Shanon found the pure heart and `empty centre' to be accepted amongst the healers of the Amazon rain forest. He mentions that now he feels his role has become more performative than explorative as guide, hierophant, and something of an ayahuasquero himself. In terms of powers, Benny Shanon emerges as `Benny Shaman' (though I doubt he would admit this or appreciate the wordplay). In terms of wisdom, he states his conviction that the most expressive gesture of ontological truth is found simply in songs of praise for all creation, in the 'Hallelujah' of his ancestors. As to the ontological question of what exactly is being so praised, Shanon avers it is not anything at all but the joy of the eternal dynamic process - neither God as an entity (or any other form of the supernatural), nor is it humanity or nature, as such. Creation is what the name implies, an ongoing unfolding of the infinitely potent creative core of all things, including ourselves.

Obviously, such `knowledge' cannot be attained either through phenomenological or analytic reduction. It is everpresent beyond the edge of the `known world', that is, beyond the conscious mind `Wherefrom words turn back,/Together with the mind not having attained...' (*Tattirïya Upanishad* 2.9). It is at this point that Shanon the scientist must give up on science and even knowledge in any usual sense and admit that such direct communion exceeds communication: `Yet, there were occasions that it was clear to me that I had to make a choice-if I really wished to undergo the experience presenting itself to me, I would have to forgo my future recollection of it and give up any thought of ever talking about it' (p. 355). Furthermore, even the path to the edge of this unspeakable awakening is one not of ordered signposts and structured roads but of intuitive knowledge, well beyond categorical reasoning. After all his phenomenological analysis, Shanon at last confesses that

`very poignantly, I realized how limited the scientific approach is. It was evident to me that [in] pursuing this stance, there are realms of knowledge that can never be attained. I further comprehended that there are levels of knowledge that demand one to let go and relinquish all critical, distanced analysis. ... In this respect, despite all its limitations in terms of sociological power and cultural permanence, the indigenous stance has the upper hand' (p. 356).

PERPLEXITIES
I continue to be perplexed about several things hinted at in this tome but not fully explained and I outline them here. These mainly result from my own application of traditional reasoning to that which eludes it or from Shanon's expressed reticence to reveal more personal detail or delve into metaphysics. My perplexities are mainly to do with the world of light and truth revealed to the author and apparently to other experienced Ayahuasca drinkers. Either the dark side is less real or it plays a smaller role than I had imagined.

Unlike with LSD, there are said to be no `bad trips' with Ayahuasca. Shanon admits he interviewed no one who drank the turbid brew but once, which would surely be the result if anyone `freaked out' or was just turned off by the whole experience. The nausea, gastritis, and vomiting, emphasized in other first person accounts, may be enough to cause one to avoid the substance next time, but actual `mind-blowing' has not been reported, to my knowledge. Shanon makes it clear that when faced with a personal crisis under the intoxication one must soldier on, dealing with fear and related negative emotions in as grounded and unperturbed manner as possible. Still, crises occur: `Quite commonly,' he states matter-of-factly, `people feel that they are about to die' (p. 57). Elsewhere he notes that a mental breakdown is real possibility. Yet not in Antipodes or anything else I have read to do with Ayahuasca experiences is such a breakdown recorded. Is it bad-trip free?

Along these same lines, my all-too-human binary thinking gets skewed in Shanon's brief discussion of the ontological status of good and evil. On the same page he reports that `Ayahuasca leads people to the conclusion that the world contains both good and evil, that the two are intertwined, and that the ultimate reality is beyond good and evil', but that, `Finally, there are visions in which one feels one is encountering the Supreme Good' (p. 174). I realize I'm probably not getting the mystical paradox here, but elsewhere it's said that Ayahuasca has a cosmic sense of humor (not always benign), that it lies or hides as much as it reveals. Is the Supreme Light without shadow, or what?

I wonder also about the dark side of the initiatory process, especially shamanic initiation. In the pattern of the ritual death-rebirth cycle, there must be a dark night of the soul before the dawn of revelation. Shamanic lore especially emphasizes the almost universal experience of death and dismemberment(5) - apparently the death of the everyday self - before the shaman returns, being one with death yet remaining alive. Shanon modestly and perhaps wisely downplays the significance, but he acted as shamanic healer and guide for others and was accepted at least among one ayahuasquero guild. The fact of this exceptional book's existence is enough to convince me of Shanon's shamanic metamorphosis. No ordinary insight could have carried it through to the end. What I want to know is what sort of ritual or visionary death did our author have to endure? Or did he achieve his dawn without a dusk? Admittedly, he states such an autobiographical confessional was not his purpose here and may have to await a future literary venture.

And one wonders about the whole question of the existence or creation of orderly categories from the data resulting from his phenomenological and statistical analysis. What sort of lists, tables, categories, and structures are being brought forth here, and why? On the one hand he notes commonalities in his visions and those of many others as well as intriguing parallel reactions to these visions, especially amongst the Ayahuasca cognoscenti. As noted, it was in fact these inexplicable similarities that set him on his quest in the first place, professionally speaking at least. Does he then think his structural analyses is revealing the universal latticework of creation, or at least of the Ayahuasca experience? Or is he himself creating such a latticework to place over the chaos of creation? Neither, it seems, or both. Shanon is well aware of the ambiguities of his project and how boundaries in the realms of visionary experience seem to shift or even, with a wink and smile, disappear altogether. In a universe in which the only constant is creative dynamism itself, it is impossible to distinguish between that which one discovers and that which one projects. He states that `there is no clear-cut differentiation between interpretation and creation. ... In essence, all is interpretive, all is creative' (p. 351). If it is so that all phenomena are simultaneously the product of interpretation and creation then - aside from the author's need, personal or professional, `to establish order in them' (p. 48) - it feels like such cartographic detail is mapped onto shifting tides that will change with the phases of the moon.

This is a slippery metaphysics with which we are left. Shanon lays his detailed phenomenological analysis upon the creative essence with some ambiguity, it seems to me, like placing the picnic blanket on the lake. If our acts participate in the unfolding of reality then categories, maps, structures, laws of science, and what have you achieve their substance over millennia of cultural or even transcultural `use', which results in the reality of habitual consensus. They are as real as anything else that seems to just be there, in one place, here and now. Does this leave his categories and structures and patterns with a ground on which to stand? Probably - at least temporarily. In fact, his studies prove beyond much question that certain visionary and experiential patterns reoccur across cultures and in times far apart.

Several times Shanon asserts that his purpose is not to explore ontological questions, but he takes enough steps in that direction that the reader understands that when Shanon finally states that `the view put forth here is that the Ayahuasca experience is one of generation and creation' (p. 383), he is tantalizingly close to claiming this for our usual experience too.

He even briefly discusses the source of these patterns of creation, which brings me to my last perplexity, the uncertainty over the terms `creativity' and `imagination'. Early on, Shanon assures us that `Ayahuasca visions [exhibit] a beauty that is beyond imagination' (p. 17)', referring to our usual notion of the imagination as a post-language faculty activated by the self from other images already stored in memory. In speculating on the source of such beauty, he denies that such creative imagining comes either from a `world of forms', already `out there' in their own ultimate reality or from psychology, that is, the unconscious `in here'. So, in his interpretation, neither Platonic ideas nor Jungian archetypes will do.

To account for the reality of Ayahuasca experiences (and by implication, all experience), he posits a creational reality in which our own creativity participates but which ultimately exceeds our personhood or existence. So, `the notions of "human creativity" or "power of imagination" turn out to be much more fantastic then they are usually thought to be" (p. 396). Yes, indeed, but the originality of this position is where perplexity arises. In the first place, isn't this the core of the Romantics' apotheosis of the transpersonal imagination? Creativity as the core can also be found in some form in both Bergson and Whitehead.

In the second place, I think Shanon is too dismissive of Jung's concept of the collective unconscious by reducing it to residing `in here', but this may be mistaken assumption based on Jung's misuse of Freud's original term, the unconscious. In his later years, Jung wrote a good deal about the *objective psyche*, meaning that the collective or transpersonal unconscious is the very world with which we engage and which is our source. Shanon refers approvingly several times to the somewhat similar notion of the *anima mundi* (`world-soul') as source of the real, both subjective and objective. Then again, as a result of his experiences of communion he would likely disagree that the world or world-soul should be understood as `unconscious' (even if Jung meant `unconscious from the perspective of our self-contained conscious').

The Jung-inspired archetypal psychologist James Hillman (1975) brings us to the point where Jung meets Shanon when he proclaims that every perception, cognition, or memory is fantasy-laden and not possible without such imaginative elaboration. Fantasies, in this sense, are not individual: `The revelation of fantasies exposes the divine, which implies that our fantasies are alien because they are not ours' (p. 184). This may add some flesh to the ontological skeletal frame of Shanon's `generation and creation' pantheism, though he adds the last note that in the `dance' of creator and created it is impossible to tell who is leading.

Allow me to reemphasize that my above `perplexities' are not in the way of criticism. These are questions I would love to sit and discuss with the author; no doubt the inadequacy of my understanding would soon be made plain. I should even apologize for critiquing the few hints of ultimate matters which he deigned to mention, for he himself admits they have not yet been fully thought through. However, feeling perplexed by Shanon's extraordinary encounters and the great work of his phenomenological analysis, I couldn't help but wonder, `What does it all mean?' Perhaps in his next book Shanon will explore an answer to that question.

PERSONAL REACTION
After reading Antipodes with great pleasure and new discovery each time over several careful readings, I retain two reactions that are probably mine alone. One is that I am now sure I will never seek an opportunity to drink the brew of the `vine of the dead'. Put simply, I doubt that I have the strength of character it took for Shanon to advance from audience member to conductor of the orchestra. In part, my reticence arises from my tendency to wander off and become thoroughly lost in the aforementioned psychedelic era, sidetrack to sidetracks. It is my understanding - faith, if you will - that cognition, rationality, and analysis are themselves particular cultural fantasies. When one give intuition primacy, one tends to wander as way leads on to way. Shanon could absorb his incredible experiences and then later at his desk, `establish order in them'. In fact, to the extent that it is possible, he has done just that. However, I fear I would become an Ayahuasca drifter, lost in other realities, but with no wish to return and nothing in order at all.

The second reaction was not one I had expected. *The Antipodes of the Mind* gave me, first dimly then with increasing illumination, *hope*, suffusing me generously with that unfamiliar but uplifting emotion. By reminding me, `There is more here than meets the eye and you know it!', a flood channel of forgotten memories opened and I was able to recall the moments I had found myself elsewhen or elsewhere (and not always as the result of substance ingestion). In the need to `get real' as I grew older, I had simply suppressed such experiences of wonder and awe because they were not `useful'. I had pushed aside visions or encounters that threw into doubt the solid finality of day-to-day reality so I could join the grim march through the lifespan toward dusty death. I'm no fatalist, but I felt as though this book fell into my hands at just the right time. It is not just poetic license but a fact of consciousness-limited awareness that we walk about in worlds unrealized. So I wish to end this book review with appreciation rather than criticism: Thanks, Benny. You've done wonders. Hallelujah to you and your important book.

NOTES
1. There is no singular form of `antipodes'. From my 1938 Funk 'n Wagnalls *New Standard Dictionary*: `antipodes, n. sing. & pl. 1. A place or region on the opposite side of the earth; also, any two places or regions so opposed; as, australia is the antipodes (or at the antipodes) of England. 2. Those who live on the diametrically opposite sides of the earth; as, our antipodes sleep while we wake; the two nations are antipodes.'

2. The only comparable work I know of may be John Horgan's (2003) recent study. Former senior writer at *Scientific American* and noted science writer, Horgan takes a similarly skeptical show-me approach, even to his own ayahuasca experience. In Horgan's Amazon.com review, he puts *Antipodes* on a par with classics on the further reaches of conscious experience by such as William James and Aldous Huxley. He errs, however, when he states that, after his journeys, Shanon remained an atheist, except in the most narrow definition of the term.

3. Shanon downplays the extreme digestive tract disturbances that have been widely reported, occasionally resulting in projectile vomiting. With experience, Shanon found he could avoid bringing forth such unpleasantness by bringing forth spontaneous song instead!

4. Benny cogently argues that such visions are more `other realities' than fictional hallucinations (also see Shanon, 2003).

5. `The shaman learns to know death in the course of his initiation, when he goes for the first time into the underworld and is tortured by spirits and demons,' declares Mircea Eliade (1990, undated entry 1952). Such universality (all universality for that matter!) remains highly controversial in academic circles.

6. It would be most intriguing for Shanon write a phenomenological cartography after experimentation on LSD trips. Knowing the differences and similarities would tell us much about the status of visions. Do they arise from specific drug, personal idiosyncrasy, or have they a transpersonal status?

Revolutionary cog-psych approach to dissociative state.......2005-09-11

Antipodes is a major milestone in the scholarly and scientific theory and methodology of visionary plants, entheogens, and the phenomena of the dissociative cognitive state, in the tradition of William James. Nitrous showed James the ordinary state of consciousness isn't enough for a full account of the mind.

Shanon critiques previous approaches to cognitive psychology, entheogens, and the mystic state and surpasses previous coverage of drug-induced mysticism. He presents and calls for a sophisticated, well-informed phenomenological Cognitive Psychology approach to the mind and to the dissociative cognitive state and primary religious experiencing.

He presents a research methodology, framework, and paradigm of extensive first-hand experience and training in the dissociative visionary cognitive state, with extensive comparison of experiential observations with many other experienced observers or trained practitioners, per Ken Wilber's Eye to Eye. He demonstrates how the altered, dissociative cognitive state informs the scientific study of the mind, and how a phenomenological cognitive psychology perspective informs the scientific, systematic study of the states induced by visionary plants.

He approaches cognitive psychology as a concern with overall dynamic mental activity and phenomena, rather than underlying-level mental representation. He critiques the established Psychology models of mystic-state experiencing, emphasizing that the visionary altered state affects and works comprehensively and non-specifically upon the entirety of experiencing and cognitive activity, including movement and performance, neither centered in uncovering hidden layer of already-ongoing sub-cognitive activity nor being restricted to merely the isolated faculty of imagination.

Antipodes opens a new era in research and theory on visionary plants and mythic metaphor. Myths were discovered through the use of substance-induced altered states of consciousness; the world of myth is the world of entheogens. Ayahuasca drinkers tend toward the universal metaphysical conclusion, of idealist monism: only interconnected thoughts exist.

Although noting Ancient Jewish mysticism used a Ayahuasca mixture such as Rue and Acacia or Mimosa, he emphasizes myths as metaphorical description of dissociative cognitive experiencing induced by visionary plants, not of the plants themselves like previous entheogen scholars. Myth describes dissociative experiencing through small-scale mythemes and larger-scale structures, and represents mental transformation over multiple sessions.

Shanon's coverage of mystical phenomena is less developed and coherent than of imagery. His categories of experiential phenomena and visionary metaphor don't cover the specifically religious-experiencing realm such as a willing sacrificing of kingship; he covers temples as merely a visual object, not really explaining why kings and temples are seen. He covers control-instability, personal autonomy issues, and fear as though separate from religious/spiritual divine-encounter aspects.

Practitioners fearfully cross themselves and pray for mercy before taking the Eucharistic potion. Cognitive dissociation brings thought-control crisis in which reliance on one's own powers and resources is of no avail; to combat fear and restabilize mental control, trust is needed in something beyond one's local autonomous self.

He advises mastering fearful thoughts and remembering you're an autonomous self who can influence thoughts -- yet asserts Ayahuasca drinkers feel the source and master of which thoughts happen isn't themselves, but external forces; it's scientifically unknown how thoughts originate; and the source of thoughts, control, and what happens in one's mind is not oneself, but a hidden, transcendent source.

Metaphorical descriptions of dissociative phenomena are also covered in Metzner's Unfolding Self; Culiano's Out of this World; Collins' Death, Ecstasy, and Other Worldly Journeys; Arbel's Beholders of Divine Secrets; and Thorne's Marihuana: Mysticism & Cannabis Experience. Antipodes is a must-have for consciousness and entheogen researchers.

a mold breaking study - exceptional.......2005-07-01

Dr. Shannon has made an exceptional study of the ayahuasca experience. After reading such a very well written text,it was hard for me to immediately read other studies of entheogens currently in print, his thinking, use of vocabulary and general quality of argument were that muscular in a print world of terribly sophmoric writers, one-time experience experts, their oohs and ahhs fleshed out by flabby 1 and 2 syllable words in pages and pages of loose whipped-cream text.
He treats his subject with respect and breaks certain idea associations as "psychosis" as defining the ayahuasca state (bravo)and argues with evidence that indigenous cultural exposure alone does not necessarily condition visualizations content during the ayahuasca experience. For any individual looking for a serious, highly disciplined, ga-ga-lite approach to what could be a pretty slippery, "feeelings" driven topic, you must read this honest, unpretentious text.
Not easy, bouncy and full of New Age PC spirit-jargon. Despite this relieving manque, it is nevertheless a most inspiring read, personal enough at the right times to keep the mortal odour of subject clinician or pedantic social-anthropologist out of the air. Really a "right on" experiential read, built upon years of studied personal experience with the brew within and outside of the associated cultural settings and hence, rare indeed.
It is an award winning piece of work on an international scale.
Dr. Shannon is Professor of Psychology at the Hebrew University of Jerusalem, Israel.

The Best of the Best.......2004-10-07

Finally a book on Ayahuasca that goes beyond the surface....way beyond the surface ! Dr. Benny Shanon picks up where the others leave off . This exceptionally in-depth book cuts right to the chase : the phenomenology of the visions produced by Ayahuasca . For the first time we get a detailed analysis of the visions from every angle , including the multitude of visionary themes , cross-cultural themes , the importance of set and setting , non-visual perceptions , general stages and order of the visions , along with the many illuminating insights supplied by Shanon and his experienced informants along the way . I must say that of all the books I've read concerning entheogens in general , and Ayahuasca in particular , I've found this one to be the most useful .....and like a rich piece of music by Bach , I can keep going back to it again and again to discover something new .

Food of the Gods: The Search for the Original Tree of Knowledge A Radical History of Plants, Drugs, and Human Evolution

Average customer rating:

Interesting Perspective
Stoned Apes
Great Book
AMAZING BOOK!
An in depth look into Mr. McKenna's view of the mind of modern man.

Food of the Gods: The Search for the Original Tree of Knowledge A Radical History of Plants, Drugs, and Human Evolution
Terence Mckenna
Manufacturer: Bantam
ProductGroup: Book
Binding: Paperback

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ASIN: 0553371304
Release Date: 1993-01-01

Customer Reviews:

Interesting Perspective.......2007-09-21

I can't give 5 stars to this book because I know the history of Terence McKenna and his drug use. That said the book does pose interesting answers to age old questions.

"What was the fruit in the garden of Eden?"

"Why did our brains grow larger in ratio to our body weight than any animals in a relatively short amount of time?"

"Why is caffeine an acceptable drug to use daily? Should it be?"

I think people who read this should know it's an opinion given with historical facts to make his opinion seem like scientific and historical fact.

For instance he references what drugs were in use in certain cultures at what times then equates their overall temperament in historical events to the widespread use of those drugs. His claims may or may not have merit, we'll never know but it is an opinion none the less.

That said it is a very interesting read that is hard to put down. Attention keeping, he has one of a kind theories on lesser known early civilizations that could use a second look.

I was sorry to hear his library and personal notes burned up in a fire in early 2007, adding just more mystery to this one of a kind author.

Stoned Apes.......2007-07-31

I seriously was astounded by this book. Great historical knowledge on all sorts of drug and plant use from primates to Bush administration. McKenna really goes in depth about the evolution of language and consciousness. His theory that primates found psilocybin containing mushrooms growing in cow dung in the grasslands of Africa. Is represented quite well. He believes we may have literally "eaten our way to a higher conscious". McKenna really makes the war on drugs look like an absolute joke. He is subtly condescending of close minded politics yet brilliant and charming in informing readers of the power and potential of consciousness expanding drugs if taken properly.

Great Book.......2007-05-13

This book is very good if you are into evolution, shamanism, and the human life. I recommend everyone should read this book. You might get a new insight about life.

AMAZING BOOK!.......2007-02-04

I enjoyed this book and every single last bit of information with it! The information in here I highly agree with and realize is something that we as a nation need to start being a part of. We have learned from the 60's, but it was still a wonderful time. We can take that and modernize it, maybe even improve on some things. But first-we need to end the war on drugs. Overall-this book was great, I highly recommend it, one will learn so much.

An in depth look into Mr. McKenna's view of the mind of modern man........2007-01-11

I really did enjoy the honest and straightforward approach of Mr. McKenna's writing on the subject.

The Teachings of Don Juan: A Yaqui Way of Knowledge, The Original Teachings in a Deluxe 30th Anniversary Edition

Average customer rating:

Surprisingly Good
To Carlos, with gratitude
A great read and re-read
Great Fantasy Novel
Caveat for Castaneda's first book

The Teachings of Don Juan: A Yaqui Way of Knowledge, The Original Teachings in a Deluxe 30th Anniversary Edition
Carlos Castaneda
Manufacturer: University of California Press
ProductGroup: Book
Binding: Hardcover

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ASIN: 0520217551

Book Description

Thirty years ago the University of California Press published an unusual manuscript by an anthropology student named Carlos Castaneda. The Teachings of Don Juan initiated a generation of seekers dissatisfied with the limitations of the Western worldview. Castaneda's now classic book remains controversial for the alternative way of seeing that it presents and the revolution in cognition it demands.
In a series of fascinating dialogues, Castaneda sets forth his partial initiation with don Juan Matus, a Yaqui Indian shaman from the state of Sonora, Mexico. He describes don Juan's perception and mastery of the "non-ordinary reality" and how peyote along with other plants sacred to the Mexican Indians were used as gateways to the mysteries of "dread," "clarity," and "power." The Teachings of Don Juan is the story of a remarkable journey that has left an indelible impression on the life of more than a million readers around the world.
"For me there is only the traveling on paths that have heart, on any path that may have heart. There I travel, and the only worthwhile challenge is to traverse its full length. And there I travel, looking, looking breathlessly."--Don Juan
"Carlos Castaneda, under the tutelage of don Juan, takes us through the moment of twilight, through the crack in the universe between daylight and dark into a world not merely other than our own, but of an entirely different order of reality."--Walter Goldschmidt, from the Foreword

Customer Reviews:

Surprisingly Good.......2007-08-19

I decided to read this book because it is one of the only texts I know of that deals with the spirit of datura. I did so reluctantly because of all I had read in the past about Castaneda being a fraud--either making up the figure of the teacher don Juan or importing his LSD experiences into the background of shamanism, etc. I had also been given a copy of one of his books years ago and thought it was just a lot of gobbledy-gook. But this book is worth reading.

There is good information in this book about at least one person's work with the plant spirits of psilocybin mushrooms, peyote, and datura. I can't speak about the other plants, but the descriptions of how the datura spirit behaves deepened my understanding of this plant. I only wish that the information had been more specific. I am sure also that those interested in working with psilocybin mushroom spirit would have liked to know what the five plants were that were combined with the mushroom to make "the little smoke." A lot of detail is missing.

But this book is also just a good read. The descriptions of his emotions when he is met with various "nonordinary realities" is very good. I found myself drawn in and could hardly put the book down.

The structural analysis of the experience at the end of the book is not well done. It seems clumsily imposed on the material and does not reveal anything more than an attentive reading shows. That part does read like a grad student paper written to fulfill an assignment rather than to elucidate a subject.

The rest of the book makes up for it, though.

To Carlos, with gratitude.......2007-06-22

Carlos Castaneda was one of the most controversial writers of the twentieth century. Some in academia branded him a fraud for claiming his stories were biographical rather than fiction, while lauding him as a great novelist for exposing a mass audience to otherwise inaccessible philosophical abstractions they claimed were largely plagiarized. Each of his works is a piece of a larger puzzle, which makes it impossible to critique any one book without addressing the larger context into which it fits.

His first two books, "Teachings of Don Juan" and "A Separate Reality" describe experiences induced by ingesting psychotropic hallucinogenics prepared by a Yaqui Indian shaman from Sonora, Mexico he called don Juan Matus, and accounted for his becoming a guru to a generation seeking short cuts to spiritual enlightenment, as well as his lifelong interest in the relationship between perception and reality, a theme now explored in many popular books on consciousness and quantum physics. Unfortunately, these books remain his best selling works, in spite of Castaneda refuting their importance in his later works. Readers would be best served to skip these and avoid the risk of being turned off to Castaneda and missing the more stimulating works that followed.

His third and fourth works were "Journey to Ixtlan" and "Tales of Power." In Ixtlan he admits to over-estimating the value of his drug experiences, which caused him to overlook the more profound teachings of don Juan which became the focus of future writings. What emerges is a spiritual discipline dating back to the Pre-Colombian Toltec sorcerers of Latin America, culminating with don Juan's departure from our world, effectively ending Castaneda's direct affiliation.

In his fifth and sixth works "Second Ring of Power" and "Eagles Gift" Castaneda suffers strange flashbacks of what seem to be memory fragments of events he is unable to fit into any logical time sequence. In his seventh and eighth works, "Fire From Within" and "Power of Silence," Castaneda succeeds in reconstructing his lost memories, which derive from teachings previously administered by don Juan while Castaneda was in a "heightened" state of awareness.

In books nine and ten, "Art of Dreaming" and "Active Side of Infinity," Castaneda focuses on what he describes as inorganic predators from another dimension, some having the power to imprison humanity in "ordinary reality" so they can feed on the dark emotional energies we produce when succumbing to the negative thoughts they insert into our minds.

In later years several seemingly substantiating works appeared by two of Castaneda's female apprentices, Taisha Abelar and Florinda Donner-Grau. In addition, two scathing exposés were also published by two of his ex-wives. The first, "Magical Journey with Carlos Castaneda" by first wife, Margaret Runyon, offers little corroboration, since her marriage pre-dates the time when the bulk of Castaneda's adventures were claimed to have occurred. While steadfast that Castaneda was a sorcerer, she doubts the existence of don Juan, even claiming authorship of many of the concepts Castaneda ascribed to him.

The second, and more credible work, is "Sorcerer's Apprentice," by well-known writer Amy Wallace, daughter of the late best selling novelist Irving Wallace. Here again, we find little corroboration since the time of the events she describes is well after the period when Castaneda's relationship with don Juan is alleged to occur. What the book does provide is a troubling look inside Castaneda's final years, a picture of descent into what seems sexual addiction and possibly madness, leaving one to wonder if Castaneda was just one cup of cool-aid short of a Jonestown.

Many have asked why I put any stock whatsoever in Castaneda. A story from my autobiography, "The Vortex" may shed some light. A year before Castaneda published his first book I had an experience that would remain a mystery until Castaneda published "Power of Silence" twenty years later.

For a brief time, in my youth, I became a practicing Muslim, meticulously performing the complex prayer ritual five times a day. Then one night, sitting in my car, frustrated and complaining at not being able to find the address of my next sales appointment, something inside me snapped. It was as if some part of me had disconnected from my body and assumed control, lecturing me about my lack of discipline. A profound calm settled over me, rendering me simultaneously detached and engaged. For two days my sales figures soared. It was as if no one could say no to me. On the evening of the second day I decided to put my new state of being to the acid test by visiting my parents. Their behavior was so uncharacteristically supportive I hardly recognized them. It was enough to convince me that I was now living in an altered reality. But by the following morning I had returned to "normal." So distracting had this event been that I completely forgot to perform my Muslim prayers, and in fact, never did so again.

Twenty years later, in a chapter of "Power of Silence" entitled "Place of No Pity" Castaneda describes a very similar experience. In the aftermath of the event don Juan explains that humans are like televisions stuck on a channel called "self-preoccupation," lacking the energy to tune into any of the vast array of other channels available to us. To change channels, he explains, we first need to accumulate energy, by practicing rituals that are deliberate, precise and repetitious. Do this long enough and eventually our stored energy precipitates a shift to a channel where self-importance and self pity become impossible. Once this happens we connect with the force that controls the entire universe, a force don Juan called "intent," and everything can be bent to our will and even more channels can be opened, assuming we remember to keep practicing the rituals that save our energy.

This one realization alone was enough to inspire me to dedicate my autobiography "To Carlos, with gratitude."

Maxwell Austin van Lack, Author of The Vortex: A True Story of Passion and Karma

A great read and re-read.......2007-01-05

Read this when it was first published and again last week.
The most interesting thing was to see how my own perceptions have changed over the years but in parallel with this book.
It does question our own belief systems and for that reason I would recommend it for my friends.
With a little luck I'll be around to read it again in another 20 years !

Great Fantasy Novel.......2007-01-04

The Teachings Of Don Juan is the first of Carlos Castaneda's epic, nine-book fantasy saga centered on the mythical Yaqui Indian "brujo" (wizard) Don Juan Matus. In the first novel, Castaneda casts himself as the novice who stumbles upon Don Juan and his ancient magical wisdom, becoming the wizard's apprentice. This is hardly original stuff, we've seen it from Star Wars to The Matrix and in countless space-operas and sword/sorcery epics. Two things make this series unique:

1] As in Frank Herbert's "Dune" saga, psychoactive drugs (mostly peyote and mushrooms) are used to access amazing, superhuman powers. This lends the whole series a hallucinogenic quality, somewhere between psychedelic science-fiction and primitive mythology.

2] Castaneda writes in first person, creating an elaborate mythology from his anthropological studies at various Californian Universities in the 1960's, and perhaps a little personal experience. Written as a first-person journal, you follow the Hero on every step of his journey to self discovery. Of course, Castaneda eventually discovers that he is the Chosen One, and takes the place of Don Juan as "Nagual", or high wizard. Harry Potter, anyone?

The not-so bright side of all this is that Castaneda passed these obvious fabrications off as fact, creating a cult of personality around himself. Former members of his cult went on to write memoirs about their experiences with the "Nagual". It seems that Castaneda, despite being a gifted myth-maker and talented writer, led a self-centered life which hurt many of the people around him.

At any rate, if you enjoy genre epics such as Lord of the Rings and Dune, you will enjoy the unique and transporting saga of Don Juan and Carlos Castaneda. But for true anthropology, look elsewhere. This is just fiction.

Caveat for Castaneda's first book.......2006-05-15

I waited until I had read books 2 - 8 before I read this first book, and I was glad I did, because I wouldn't have read the other books if I'd read this one first. But with the others under my belt, I was able to see what Castaneda was demonstrating out of his bag of tricks, and also could appreciate his maturing by the time he wrote his subsequent works.
My view is that each word in the title is misleading, especially to someone new to Castaneda. The information and perspectives are not from Yaqui tradition, and this book does not represent what don Juan actually taught.

Cultural Misunderstandings: The French-American Experience

Average customer rating:

Poor translation and Outdated info!
Excellent book to understand both cultures.
Fascinating Differences
Impartial & well presented views on both cultures
Very insightful book

Cultural Misunderstandings: The French-American Experience
Raymonde Carroll
Manufacturer: University Of Chicago Press
ProductGroup: Book
Binding: Paperback

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ASIN: 0226094987

Book Description

Raymonde Carroll presents an intriguing and thoughtful analysis of the many ways French and Americans—and indeed any members of different cultures—can misinterpret each other, even when ostensibly speaking the same language. Cultural misunderstandings, Carroll points out, can arise even where we least expect them—in our closest relationships. The revealing vignettes that Carroll relates, and her perceptive comments, bring to light some fundamental differences in French and American presuppositions about love, friendship, and raising children, as well as such everyday activities as using the telephone or asking for information.

Customer Reviews:

Poor translation and Outdated info!.......2005-10-14

Raymonde Carroll's book, a must-read when it came out, is now unfortunately way outdated. To that, add a poorly done translation... I was going to use Carroll's book in my French classes, but it was so bad that I picked Polly Platt's "Savoir-Flair" instead.

Excellent book to understand both cultures........2004-09-04

This is one of the best books I've have read period. Raymonde Carroll has an unique approach, and the background to back it up. Have you ever wondered why French people have been judged arrogant by Americans? Why the Frenchs consider the Americans two-faced and not loyal? Well, this little book holds the answers. A definite read for the American going to France, and the French going to America.

Fascinating Differences.......2003-12-26

Fascinating to learn how cultural differences can lead to misunderstanding. Especially useful if you have French friends or relatives (or hope to!). I bought this book before a long trip to France and was glad to have read it before I left home. It made the trip more fum when I could spot cultural differences that I might not have previously noticed or understood. Chapters on "Conversation" - should you look people in the eye? - and "The Couple" and "Friendship" and "Obtaining Information" were especially amusing and instructive.

Impartial & well presented views on both cultures.......2002-07-17

This book presents impartially both French & American perspectives on some major topics in daily life (conversation, parent-child relationship, information exchange, blame, ...) through some simple daily cultural misunderstanding scenes. It shade some light on how both sides look at the same issue, and accordingly how they act, and how different they are! All is presented without some fancy theories, but in an elegantly concise and knowledgable way of an ethnologist.
I read the french version directly so I cannot comment on the quality of the translation. I doubt, however, that there would be important points lost in the translation as the author writes clearly and does not play with linguistic nuances.
I am not American nor French, but I have spent part of my life in both countries. This book brings back to mind the old experiences (both positive & negative) and provide some light on the questions I have on both cultures that I have finally come to love.

Very insightful book.......2001-07-18

While somewhat tedious and redundant in areas, this book was extremely insightful into some of the cultural differences between the French and Americans. Addressing many subtlties that wouldn't immediately come to mind otherwise, this book highlights the differences in communication styles and typical conduct in the context of friendship, and it also contains a particularly detailed examination of how American vs. French couples interact with each other. If you're planning an extended stay in France, or possibly re-locating, this book could definitely spare you a great deal of confusion and embarrassment.

Dance of the Four Winds: Secrets of the Inca Medicine Wheel

Average customer rating:

Indiana Jones move aside
Now one of my favorite books
good book good seler
Reality or fiction?
reads well

Dance of the Four Winds: Secrets of the Inca Medicine Wheel
Alberto Villoldo , and Erik Jendresen
Manufacturer: Destiny Books
ProductGroup: Book
Binding: Paperback

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ASIN: 0892815140
Release Date: 1994-12-01

Book Description

Dance of the Four Winds recounts the adventures of the American psychologist Alberto Villoldo as he journeys to Peru to explore the visionary ceremonies of the native shamans. Here Quecha masters use the jungle plant ayahuasca to further their spiritual progress along the four paths of the Medecine Wheel. Entering a magical realm of enigmatic sorcerers and powerful animal totems, Villoldo confronts the hidden powers of his own mind as he unlocks the secrets of the human psyche.

Customer Reviews:

Indiana Jones move aside.......2007-09-08

One of the best books I ever read. Great insights! A book one can always return to and learn from. I highly recommend this and Villoldo's other books.

Now one of my favorite books.......2007-07-05

I absolutely loved reading this story, and haven't read any story as stimulating since The Celestine Prophesy.... the difference, of course being - that this book recounts true life experiences. This was an engaging, enjoyable read with many eye opening insights into other ways and worlds. I have vivid memories of the images and experiences described in this book. Fascinating!

good book good seler.......2006-06-29

a great and by-now classic book on the theme of shamanism by an anthopologist and psychologist. I LIKE THIS BOOK BECAUSE HE TRIES IN IT TO DECRIBE HIS PERSONAL EXPERIENCES IN COMMON WORDS

Reality or fiction?.......2005-05-04

For those seeking more info about Dr. Villoldo's lack of detail and other concerns regarding truthfulness in contemporary shamanism, please see "The Selling of the Shaman and the Problem of Informant Legitimacy" which appears in the Summer 1990 issue of 'Anthropological Research', Volume 46, Number 2. Dr. Villoldo is prominently featured.

reads well.......2002-12-19

In this book Villoldo, perhaps one of the most well known teachers of Inca shamanism in the West, describes his initial encounters with the shamanic world. The book is devoted to Villoldo's experiences with two Peruvian healers - don Ramon Silva (an ayahuascero from the Peruvian Amazon) and don Antonio Morales, (a Qero style healer and philosophy professor!). Villoldo's recounting of Peruvian healing practices is gripping and the final chapter, in which he describes the death of his teacher's teacher in a little cottage on the Peruvian altiplano, is simply breath-taking. I also quite liked the description of the "operation" which allowed V. to see energy patterns and his animal allies.

If V. only recounted his experiences with the old shamans, the book would have been superb. Unfortunately, he decided to insert into the book his own personal issues and musings on the nature of reality (which tend to go on and on) and which to me seem to be rather cliche-y. this guy is a doer, not a thinker and all the theory just detracted me from the magic of his experiences. V. also seems to be unduly impressed by his newly acquired Ph.D. in psychology (from a little known local college) as if a degree means anything these days.

Still, I find Villoldo's accounts to be trustworthy and in my opinion this book is a useful read for people interested in Peruvian healing practices and in energy work in general.

Average customer rating:

Clear Picture

scholarly work

Great Book on Korean Zen

I escaped to temple life for a bit with this book.

Insightful

The Zen Monastic Experience
Robert E., Jr. Buswell
Manufacturer: Princeton University Press
ProductGroup: Book
Binding: Paperback

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The Platform Sutra of the Sixth Patriarch

Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism (Philip E. Lilienthal Book in Asian Studies)

Introducing Buddhism (World Religions Series)

Zen: Tradition and Transition: A Sourcebook by Contemporary Zen Masters and Scholars

Forest Recollections: Wandering Monks in Twentieth-Century Thailand

ASIN: 069103477X

Book Description

Robert Buswell, a Buddhist scholar who spent five years as a Zen monk in Korea, draws on personal experience in this insightful account of day-to-day Zen monastic practice. In discussing the activities of the postulants, the meditation monks, the teachers and administrators, and the support monks of the monastery of Songgwang-sa, Buswell reveals a religious tradition that differs radically from the stereotype prevalent in the West. The author's treatment lucidly relates contemporary Zen practice to the historical development of the tradition and to Korean history more generally, and his portrayal of the life of modern Zen monks in Korea provides an innovative and provocative look at Zen from the inside.

Customer Reviews:

Clear Picture .......2005-10-25

Below is an edited version of a critical book review for a class on Buddhism.

Professor Buswell's book is an engaging and fascinating portrait of Buddhist life in a Korean Seon temple long before it became common for us to see books and dharma talks by foreign Seon monks. His tale is as rollicking an adventure story as a tale of quiet mediation and disciplined scholarship could be. Reading his words we imagine the idealistic young man Buswell must have been, urgently holding his professor back in the halls after class to answer his eager questions, with firm purpose boarding a plane for Thailand where with a serious expression and a quick beating heart his head was shaved and he donned the robes of a monk. Then finding something missing setting out for a remote tete-a-tete, sharing his monk mentor with only one other as he diligently studied tracts on Buddhist philosophy written in Classical Chinese, then by chance and good fortune finding the spiritual home of his heart, Song'gwangsa, the `Sangha Jewel Temple'.

This book, in brief, is the story of Buswell's experience of Korean Buddhism, written in a style that manages to be both conversational and easily readable and yet academic and possessed of face and content validity at the same time. Buswell explains Seon Buddhism in Korea by explaining what he saw and experienced over five years at Song'gwangsa, including chapters on the temple itself, the daily work of monks and the different positions monks filled beyond working on meditation. This book serves as a more closely focused and Korean telling of the world that you can read about in Welch's "Practice of Chinese Buddhism". The sorts of tasks, the ways the monks meditate, even the ascetic practices that we heard about from Welch reappear here in a clearly told and highly reliable illustration of the mid to late 70s practices of Korean Seon monks.

It is very curious to think of the amazing success that Seon Buddhism has had with foreigners. Though Buswell was one of the early ones, or even the first, there are many monks who many years ago put on their robes, and unlike Buswell, have kept them on many more than five (or seven) years. It was Seung-san a famous Buddhist teacher who became the most active face of Seon to the outside world. Through temples and centers he established in America and Europe many non-Koreans got to experience Buddhism, Seon style, first hand. It's unsurprising to me but perhaps quite surprising to most Koreans that many of those interested in Seon went so far as to attend retreats in Korea, and some even ordained.

I am not convinced that becoming a monk is any more or less difficult for a foreigner than a Korean. However there is one thing I must admit, if a westerner is lazy and shiftless and unskilled and they want to find an easy life, they would never consider moving to Korea and putting on a cheongsam. Buswell in his evaluation of those who ordained for the wrong reasons states "...continued involvement in the monastic life may remold that motivation into an entirely exemplary one. Indeed, there is no way of predicting from a monk's background his ultimate success in the religious life." (pg 76). I hold to the idea, personally, that fate leads us where we are supposed to go. So, though it would not occur to a foreigner to use a temple as a back-up way of life, and it would occur to a Korean, it doesn't mean that any foreigner will be a better monk than his compatriots. If a (Korean) man becomes a monk, even though he thinks he's doing it to use the monastery as a safe escape from lay life, there is a reason, and he will fulfill some task or mission as a monk that he could not otherwise have carried out. Though Korean and foreign monks may ordain for different reasons, they are living the same life, can each find their own path to understanding and may help people in different, but equally legitimate, ways.

In fact, I have only two complaints about this book. The first complaint is that occasionally Buswell included Romanized Korean terms that were not special Buddhist vocabulary (using his spelling, for example kabang, and haroboji) but in the context of the book, where all other Romanized terms were specific to Buddhism, this could be confusing to a non-Korean speaker. I kept imagining someone saying to their friend "Those gray bags for monks are called `kabang'. I learned this from this book I just read!" The only other complaint is that the information in the book is in some respects dated. Though many things about life in temples has not changed, nor is it likely to change, there are constant trends and fads that effect the practice of the monks, and new issues that arise. When reading the book I felt regret that I couldn't go and talk about some aspects of the book with my monk friends because most of them hadn't even become novices yet when Buswell was a resident at Song'gwangsa.

Don't misunderstand me, though, I truly enjoyed this book. The best part about it for me actually (not withstanding kabang) was the fact that I learned useful new Korean terms, what I want to use as soon as I can is to ask my friends where they are in the Samigwa, Sajipgwa, Sagyogwa, and Daegyogwa system. I'm also happy to see terms like Dono Jeomsu and Dono Donsu written side by side, because this is not vocabulary I can find in my own dictionary, even though I am familiar with the terms in English, I've never been able to have a satisfying talk in Korean by trying to only explain what I meant without having confidence in the terminology I was using. I think that in terms of improving my own understanding of Korean Seon Buddhism it was this chapter (A Monk's Early Career) with the clear descriptions of the process that will provide the most benefit.

I would certainly refer this book to anyone interested in Korean Buddhism.

scholarly work.......2004-11-26

This book is not easy. You have to really want to know more about Korean Zen (Son) to get through this one. There is a lot of Korean words, and, as another reviewer aptly commented, 'no pop psychology' that seems so common in these types of books. However, the time you spend will be well repaid. The author writes well, and does not romanticize his topic. He speaks from experience- something that, in any field, let alone Asian Studies, seems quite rare.

Great Book on Korean Zen.......2004-03-01

This is a comprehensive and direct account of the structure of practice at a contemporary Korean Zen monastery. Robert Buswell is a Buddhist academic teaching at the University of California who also spent five years as a Zen monk in Korea. Here he ties into the book what daily life and religious ritualistic practice is truly like while staying in a Zen monastery. This book should absolutely be read by everyone. Buswell draws on personal experience in this intriguing account of day-to-day Zen monastic practice. His depiction of the life of contemporary Zen monks practicing in Korea gives an original and thought provoking look at Zen from an insiders perspective. He covers truly everything one needs to know about Zen practice in a matter of fact way which can help clear up a Westerners possible misconceptions.

If you like this work, you will also like "A Glimpse of Nothingness" by Janwillem van de Wettering; an account of experiences had in an American Zen community. Also I cannot recommend enough the teachings of Zen master Seung Sahn, ie. The Compass of Zen, Only Don't Know, and Dropping Ashes on the Buddha. This is a great accent to such works.

I escaped to temple life for a bit with this book........2003-12-18

Wow. Should have been a documentary as well. It took me into the existence of Korean Zen Monks. No pop psychology here. I was humbled at the notion of meditating for two weeks straight in one sitting and I respected more what it is to be a monk. It made me think of my childhood. When I was a little boy in Korea a renunciate came to my house to beg for rice to my mother's disdain. He wore a white tattered robe and I realize now what he was.

Living in this hectic modern world and having my illusions shattered over and over again made me realize how lucky I was to have seen a Buddha with my very eyes. I think I'll read this one again soon. Buddha Bless You. You know what I mean.

Insightful.......2001-01-01

This is quite a good overview of the stucture and workings of a large Korean Buddhist monastery and the culture of Buddhist monks in Korea. I don't think that anyone has written a more detailed description of the monk's culture or of the jobs in big monasteries. Parts of it are somewhat dated and there are differences between temples (and people) but for the most part it's pretty accurate. The author's stories about his experiences are also interesting. I didn't give it five stars because the book might seem a bit dry at times for some people.

Nature Via Nurture: Genes, Experience, and What Makes Us Human

Average customer rating:

An interesting, light read
Sheds light on various nature versus nurture arguments
Nature through Nurture through Nature in an Endless Series of Adaptations
Educational
Maddenly Engaging

Nature Via Nurture: Genes, Experience, and What Makes Us Human
Matt Ridley
Manufacturer: HarperCollins
ProductGroup: Book
Binding: Hardcover

Physiological Aspects | Psychology & Counseling | Health, Mind & Body | Subjects | Books

Genetics | Evolution | Science | Subjects | Books

General | Science | Subjects | Books

ASIN: 0060006781
Release Date: 2003-04-29

Amazon.com

In the follow-up to his bestseller, Genome, Matt Ridley takes on a centuries-old question: is it nature or nurture that makes us who we are? Ridley asserts that the question itself is a "false dichotomy." Using copious examples from human and animal behavior, he presents the notion that our environment affects the way our genes express themselves.

Ridley writes that the switches controlling our 30,000 or so genes not only form the structures of our brains but do so in such a way as to cue off the outside environment in a tidy feedback loop of body and behavior. In fact, it seems clear that we have genetic "thermostats" that are turned up and down by environmental factors. He challenges both scientific and folk concepts, from assumptions of what's malleable in a person to sociobiological theories based solely on the "selfish gene."

Ridley's proof is in the pudding for such touchy subjects as monogamy, aggression, and parenting, which we now understand have some genetic controls. Nevertheless, "the more we understand both our genes and our instincts, the less inevitable they seem." A consummate popularizer of science, Ridley once again provides a perfect mix of history, genetics, and sociology for readers hungry to understand the implications of the human genome sequence. --Therese Littleton

Book Description

Following his highly praised and bestselling book Genome: The Autobiography of a Species in 23 Chapters, Matt Ridley has written a brilliant and profound book about the roots of human behavior. Nature via Nurture explores the complex and endlessly intriguing question of what makes us who we are.

In February 2001 it was announced that the human genome contains not 100,000 genes, as originally postulated, but only 30,000. This startling revision led some scientists to conclude that there are simply not enough human genes to account for all the different ways people behave: we must be made by nurture, not nature. Yet again biology was to be stretched on the Procrustean bed of the nature-nurture debate. Matt Ridley argues that the emerging truth is far more interesting than this myth. Nurture depends on genes, too, and genes need nurture. Genes not only predetermine the broad structure of the brain, they also absorb formative experiences, react to social cues, and even run memory. They are consequences as well as causes of the will.

Published fifty years after the discovery of the double helix of DNA, Nature via Nurture chronicles a revolution in our understanding of genes. Ridley recounts the hundred years' war between the partisans of nature and nurture to explain how this paradoxical creature, the human being, can be simultaneously free-willed and motivated by instinct and culture. Nature via Nurture is an enthralling,up-to-the-minute account of how genes build brains to absorb experience.

Customer Reviews:

An interesting, light read.......2007-05-10

In "The Agile Gene: How Nature Turns on Nurture" (previously published as "Nature via Nurture") Matt Ridley explores how the modern understanding of the genome recasts the boundaries of the age-old nature versus nurture debate. Nature versus nurture is a long, intense and often highly charged, intellectual debate but Ridley shows it to be a false dichotomy. The two sides are not mutually exclusive. Genes (on the nature side of the equation) enable the acquisition of environmental influences (nurture) and the environmental influences in turn exert their effects by changing the patterns of gene expression. Ever since the work of Francois Jacob and Jacques Monod at the Institut Pasteur on the genetic control of enzyme synthesis in E. coli bacteria, it has been appropriate to think about genes in terms of 'switches'. Jacob and Monod had shown that in the absence of lactose (a milk sugar) the E. coli bacterium does not bother to produce the enzyme which processes lactose. This is because the gene for that enzyme is effectively turned off by what's called a `repressor protein'. However, in the presence of lactose this repressor protein is inactivated and the gene in question begins to churn out the required enzyme. This work showed that the control of gene expression could be tuned by the bacterium's environment. The gene was not just a template for the production of proteins - it was also a switch. As the psychologist Gary Marcus has pointed out, genes function like IF-THEN lines of code in a computer program. The IF refers to the regulatory portion of the gene and THEN refers to the protein template region.

Ridley's book is an interesting historical look at the nature-nurture debate and how either one or the other extreme has waxed and waned in popularity - from Francis Galton and the eugenics movement to the ideological blank slate views of 20th century social scientists to modern developments in evolutionary psychology which attempt to balance the debate and bring it in line with our current knowledge of how genes work. He also discusses some of the most interesting findings to emerge from the study of the genome, particularly as these findings pertain to issues of behavioral genetics. This includes an overview of the CREB genes which are necessary for the modification of neural circuits in learning and memory, the FOXP2 gene whose mutation in humans has been implicated in the development of language, the role of the BDNF gene in neuroticism and many others. The writing is accessible to a general audience as it does not delve into the biochemical details of how these genes perform their work but rather discusses the implications of the findings. Ridley also lightens the reading with anecdotal details about some of the scientists involved and the ways in which some of the discoveries were made.

As in "The Genome", Ridley appears to stumble a bit when he attempts to discuss the really big philosophical issues like free will. His attempt to explain how genes enable free will is not convincing and the argument that he tries to make does not seem all that clear even to Ridley himself. It is also of some interest that Ridley, like several others, paints Freud as an 'environmentalist'. The extent to which Freud's was a blank slate world is certainly debatable. The historian of science, Frank Sulloway, in his book "Freud, Biologist of the Mind" shows how Freud was far less of a `blank slater' than some might think.

All in all Ridley's book is a light and highly accesible read on an interesting and still controversial topic. It is a bit skimpy on the details and it is far from being an exhaustive treatment on the subject but as far as popular science writing is concerned, it is recommended.

Sheds light on various nature versus nurture arguments.......2006-11-10

Science writer Matt Ridley is a must read for anyone wanting to understand new discoveries about genes, and how they influence us throughout our lives. "The Agile Gene" is not as illuminating and captivating as the other Matt Ridley books (his best works are "The Origins of Human Virtue" and "The Red Queen: Sex and the Evolution of Human Nature"). You'll get a broader and deeper understanding of nature vs. nuture from the other books if you are interested in understanding how genes effect human relations in societies, and civilizations. This book, however, is of particular interest if you want to understand how genes can effect an individual throughout ones life.

For example, the book is dedicated to supporting Ridley's comments like the following: "the influence of genes increases and the influence of shared environment gradually disappears with age. The older you grow, the less your family background predicts your IQ and the better your genes predict it." or "the shared environment plays only a small and non-significant role in the creation of personality differences in adults."

If you are interested in knowing how Ridley can support such statements, and his arguments either way, then this book is for you.

Nature through Nurture through Nature in an Endless Series of Adaptations.......2006-08-02

Note: This book was originally published as "Nature via Nurture."

Ridley is a journalist with an impeccable and broad understanding of "sociobiology." He is capable of distilling a broad array of sociobiological phenomena so that the layman can grasp what science is doing behind those polysyllabic and arcane words. This is yet another of his home runs.

Another Ridley home run! He's batting a thousand. Not bad for a popularizer of science.

Don't let the book's title fool you. If Ridley merely resolved the nurture/nature debate, which most of us already know, the book might be a bust. However, Ridley's means of resolution is an unsuspected, yet dramatic, one. The book's strengths lie in applying the resolution of this dilemma to other dilemmas. Not that this approach "answers" these dilemmas; indeed, maybe the reverse, it seems to complicate them. Therein lies the book's brilliance and novelty, while being entirely scientific.

For example, 18th C. philosopher David Hume raised doubts about humans' causal inferences, i.e., "cause-and-effect." E.g. The light goes out (effect). Caused by what: the filament, the glass, the wiring, the switch, the panel, or maybe something else? Many people, including scientists, dismissed Hume's skepticism as extreme and anti-scientific. Ridley's Fourth Chapter vindicates Hume, more dramatically than Hume himself (or Popper in 1944). The subject for discussion is "schizophrenia." The perennial nature/nurture debate and the theories its drawn are investigated, and given Ridley's insight and science's "evidence," the putative "cause(s)" of schizophrenia are all found wanting. How wanting? Incredibly wanting. But ironically, it's not all wrong. Mostly wrong. And it's revealed in, through, and by the prism of nature/nurture dispute, seen through the topic of schizophrenia. (The subject of causality in human behavior makes an important reappearance later.)

[N.B. A cautionary note. Chap. 3 seemed uncharacteristically long-winded and redundant. It passes and never recurs.]

Ridley's encyclopedic knowledge (what field of knowledge does he not know?) is breathtaking. His ability to coordinate all this diverse, even disparate, knowledge in defense of this thesis is extraordinary. To keep all the scientific jargon on an accessible level is masterful. To use an artful device with elegant prose adds creativity and imagination. The implications of these insights are even more stunning. Science does not get better than this!

Educational.......2006-07-11

The main thesis of this book was nothing new to me. The flow of concepts and explanations was often difficult for me to follow and I had to read them over a number of times before I felt I comprehended them - maybe his writing wasn't as clear as it could have been, or maybe because I'm getting older my mind isn't as sharp as it used to be. At any rate, I felt I learned a lot from reading this book. I hadn't realized that genes (or their resultant enzymes) might have such varying functions. The first bit of information which stood out in my mind was that Oxytocin could be the Love chemical. I was familiar with Oxytocin's function of precipitating the birth of a baby. The idea that it might be secreted by the pituitary during intercourse and thus result in the two individuals falling in love was new to me, and fascinating indeed. Or that it's presence might result in males being the faithful type rather than skirt chasers was also very interesting. There were a number of specific genes mentioned and how they played a part in talents, illnesses, or behavior. This information made me think and even modify some of my beliefs about what determines character. I've been leaning on the nurture side and now feel I am seeing better the part that nature plays (in conflicts, for example). So I feel this book has been very important to me. A disappointment was his pages on Free Will. I couldn't understand what the heck he was saying about this. Daniel Dennett is much easier to understand. Personally I don't feel that this knowledge about genes implies anything about questions like: Is there a God? What is consciousness? or Does Free Will exist? This book seems to me to be more about how living things function, regardless of the answers to such questions. How nature works and how living things function is fascinating stuff, and after reading this book I feel I have a clearer idea.
I should add that the results of studies he cites should be taken with a grain of salt. Mr. Ridley's writing is not that of a rigorous scientist. But even though he writes as though the conclusions he draws from the studies cited are clear and definite, and even though there is much room for doubt, his general positions as to what the genes do are in the ballpark of the functioning of the genes/enzymes which for me was the main value of this exposition.

Maddenly Engaging.......2006-07-10

Another Ridley home run! He's batting a thousand. Not bad for a popularizer of science.

Don't let the book's title fool you. If Ridley merely resolved the nurture/nature debate, which most of us already know, the book might be a bust. However, Ridley's means of resolution is an unsuspected, yet dramatic, one. The book's strengths lie in applying the resolution of this dilemma to other dilemmas. Not that this approach "answers" these dilemmas; indeed, maybe the reverse, it seems to complicate them. Therein lies the book's brilliance and novelty, while being entirely scientific.

For example, 18th C. philosopher David Hume raised doubts about humans' causal inferences, i.e., "cause-and-effect." E.g. The light goes out (effect). Caused by what: the filament, the glass, the wiring, the switch, the panel, or maybe something else? Many people, including scientists, dismissed Hume's skepticism as extreme and anti-scientific. Ridley's Fourth Chapter vindicates Hume, more dramatically than Hume himself (or Popper in 1944).