QuoteIs said interphase within the Light of Lights common with this molecule? And do most people here believe that the nickname, "The God Molecule" is appropriate? A lot of folks at the Nexus are hardcore atheists and challenge any notion of NN-DMT being a portal to the Spirit/God-self. Is 5-MeO more apt to lead to deeper, more religious states of perception? Or is it like any other psychedelic, which is always relative to the traveler?
All very pertinent questions and most welcome in stimulating the dialogue here. For me, the 'light' is quite paradoxical, in that it is simultaneously dark though nonetheless all pervasive, while occasionally it may emanate from a tunnel (as in traditional depictions of white light experiences - or that of the n-n-dmt topography) for me 5-MeO seems to be more of an all encompassing and subsuming, enveloping light.
As one inculcated by religious education as a child and long since freed of this cognitive shackle, I too find the term 'god' problematic in its connotation, but this is in part a semantic issue. Beyond the orthodox claims of exclusivity to 'God', as a linguistic construct it seems clear that across human cultures we are referring to the same thing. However, rather than 'a creator or ruler of the universe and source of all moral authority' , the god encountered in 5-MeO space seems to be more aligned with Eastern traditional concepts of 'Godhead', Brahman or Paramatman as glimpsed through the Atman, thus the 5-MeO space resonates with such states as samadhi, nirvana, moksha, etc.
If 5-MeO is more apt to lead to deeper, more religious states of perception, this may well be be as you suggest, relative and subjective. However, given the experience invoked by this molecule - of complete unification of mind, body, spirit, consciousness, time, space, sound and all other perceptual modes of existence, a spiritual/religious interpretation is likely. Further, unlike other entheogens which have a 'build up' to such peak states, 5-MeO's abrupt plunging into complete transcendence of 'self' and utter dissolution of subject/object positions, could make such a numinous experience more conducive to a religious/spiritual ontology and thus a more helpful framework with which to conceptualise and articulate such utter ineffability .