modus operandi: (1) a particular way or method of doing something ; (2) the way in which something operates or works
James Oroc describes 5 functioning at the 7th energy centre/chakra. This is not within the physical body but within the energetic body, of which the perimeter is outside the physical body's limits. Biologically speaking, Thomas Ray has identified that the depth and breadth of the molecule's interaction with neuroreceptors is greater than any other (only N,N, DMT has a similar depth and breadth). Identifying the depth and breadth at which substances interact with how our system receives transmissions (as the molecular compound is a transmitter of neurons) is a way that we can recognise their function.
Why is it important to understand how 5 functions? Because to hold it in a way that does not recognise how it functions would be a misunderstanding. A miss. The mark is missed. This is the etymology of sin. And for an experience so sacred, so precious, so divine, to approach it with sin would be, well, a sacrilege.
Beyond stor(e)y Imagine an elevator. The building it's in—let's call it the Shushumna Tower—is so high that one cannot see the top of it. In the elevator there are buttons, much like the glass elevator in Charlie in the Chocolate Factory. Each button has a specific label and will take you to that 'floor', 'level' or storey. There are buttons that invoke technologies that offer specific and non-specific states of consciousness: Peyote (mescaline), iboga (ibogaine), different breathing control techniques, meditation, frenetic movement, prolonged activity (such as long-distance running), LSD, psychoactive mushrooms (psylocibin, amanita), ..... Some buttons simply have life experiences marked on them: becoming a parent, falling from great heights, losing a close loved one, having your heart broken, purchasing a home, ecstatically professing your love for someone, a concussion, a powerful orgasm, and so on.
These levels to which the elevator takes us offer us different vantage points. I imagine myself navigating the 'floor' from where the elevator door is to the windows looking out. Once I get through all the material that the experiential level beholds, I get to see what the world looks like from that stor(e)y, from that vantage point. Chances are, I can see further out than when I had been on a different stor(e)y, often one that was below or closer to where I began entering the building. The building, of course, is life itself. Our life as a human. And 5 reliably takes us to the penthouse—and beyond. Perhaps just like Oroc describes as the 7th chakra. All levels before the Penthouse are the stories.
And that's what 5 does, doesn't it? It takes one 'beyond'. Beyond what? Beyond the seeing. Beyond the navigating of the content of another story. It's trans-human, trans-story—transitory but yet eternal. The place where there is no content, just a sensation of the ride that cuts through all the Tower's stories—and so effectively.
At the Penthouse, one is still on the 'edge' of being in the building and being beyond it. It's the final veil, the margin between the physical body (the tower, and the top levels the 6th chakra) and the energetic body just beyond (the sky or the 'heavens', the 7th chakra). the Crown of the Tower, from which no horizon can even be seen, all his there. But if we're looking for a horizon at the farthest reaches of the infinite landscape, then there's more!
That elevator is actually designed to take us to not just the top floor, but it blasts right through the roof, disintegrating as it loses touch with its multidimensional host, the Tower. The tower now has no connection. The tower is gone. The elevator is gone. The content in the elevator is gone with it. Gone where? EVERYwhere! Horizon? Infinite? It? I? This is object becoming subject. Or subject unbecoming object. Or some other seemingly witty way to describe the ineffable in its own beautifully unique effing ways. What countless others have already described over millennia. It's this. This becoming. This beyond. This actual elimination of polarised perceptivity. Because with any other medicine, you're always on a stor(e)y in ShuShumna Tower. Maybe it's tranquil, maybe it's geometric, maybe it's personified, demonified, angelic, In any case, there's a dimensionality as long as there is a 'you' experiencing it, as long as you perceive a story.
How do we ensure we get to the Penthouse and beyond? Maybe if there was enough fuel in the elevator's rockets, such as in the submission approach. Or maybe if the elevator's load was lightened (such as with the surrender approach), it'd get through past the penthouse, beyond any story that the Tower housed.
And if we pressed 5 but pretended we were on the Nth floor, like a 128th story walk-up, wake-up, we'd miss the point. Like we pushed the penthouse button but tried to get out on the way up.
Misaligned In other words, why use 5 like you would use any other medicine. This is not operating at the level of other medicines. So, just like a tool has a specific function, it may not need to be applied to a task that it is not designed for. A soup is not met well with a fork; a spoon is the greater tool. The fork does the spoon no harm; the spoon applies better. Even the bowl is the more appropriate and relevant container.
If a practitioner doesn't recognise what 5 does, they risk missing the opportunity to assist people who have dissolved into the All while they were assisting on another storey with a particular story. Imagine thinking we need to do something for the person going on the elevator, missing the point that they're not IN the elevator, they're not just the elevator, they're not even just the building, they're the entirety of what the concept and structure of a building could even be. And more.
The elevator shaft can be very precise, a tight container and passageway to—if the 5 button were pressed—the Source. A practitioner's alignment with the vertical perfection of the shaft is elemental so that their own story is not keeping the elevator at a level other than the button that was pressed.
If a practitioner's particular way or method is not in sync with the way in which 5 operates, their MO is misaligned. The practitioner is dimensioneer-ing at the Source of all dimensions.
"If you would die well, permit yourself to fill with the rush of breath, playful movement, stirring warmth, and the clarity of rest. The angel of death bares no harm to life unresisted."
What blocks us from evolving in a more satisfying or dignified way? Perhaps fear. If so, what are we fearful most of? Perhaps the event that would be the end of all our perceived experience, death. When we die, what happens? Yes, that timeless question. Will anyone ever know? Yes, I would say. I have witnessed hundreds of deaths. Not as a paramedic, an ER doctor, or soldier. I'm speaking of the clichéd ego-death. And yet, not the ones we're mostly familiar with—the relative ones. But one that comes so efficiently and completely with this particular molecule that can help us die.
What are we free of when we die? What dies? Who dies?
In death, something gives way. Something is released. What is it? Well, amongst other things, all those fears that form much of our identlty—conscious or unconscious. All those barriers that protect us from discomfort, or hold us back from... evolving? What if we could intentionally be released from all that holds us back, only to come back. Come back from what? We may have heard the stories of near-death experiences. We may have touched on transcendent joy, ecstasy, bliss. It's all hard to put into words. It can't be put into words. It's ineffable.
What's not ineffable are the qualities that are linked with an ease—a real ease—of being, a wildness and an innocence that is beyond programming. Not so much a becoming something but maybe an un-becoming, a re-membering of all the disparate parts that would have us feeling broken and not whole.What are these qualites? Compassion, joy, loving presence, forgiveness, curiosity, empathy, gratitude, grace....
In the full release with the god molecule, death—the temporary yet eternally accessible direct experience with all that is—reveals these qualities by way of helping us shed the patterned, conditioned self. Dying into the whole, into the One. It can be a practise.
Does taking this molecule just give us these qualities? No. However, it can reveal them as we're released from the dismemberment of a life lived defended, unwitnessed, fragmented. A life sometimes agitated, other times sleepy, tame, perhaps numbed. Tamed by a status quo apparatus that is characterized by echelons of stratified society: separateness. To separate us. A sepparatUs.
Perhaps an antidote to this malaise could be a direct experience of unity. This is the reliable potential of the god molecule: it's trans-personal, trans-human. And yet to be human—to be a CIS-human—is to consciously choose to be that, to be here in that, to be here in that now.
And what kind of human do we want to be? Hopefully not one that is clinging on to life for fear of losing it. Hopefully one that is open to the idea that life is here to be lived and it includes being fully human. Beautiful human. Be-a-yoU-tiful human. Feel all the feels. Think all the thoughts. Embrace all that there is to be experienced. But first, embracing this experience that is happening right now.
The present moment is eternal. Death, I would say, is that. It's uncensored by time. And the mind's ego is the time machine. But the present moment is held. Held in this body—for awhile. And held eternally in infinite awareness. I don't wish to embellish or glamourise death. Or make it profane. It is sacred. It is real. With all due respect, I engage with death to revere even more this life that is being lived. This is no frivolous adventure. This is about embodying the freedom to live in an undefended way, in a way that is not fettered by the fear of losing it all. Bringing those heavenly qualities we all have access to and the capacity to cultivate to the forefront of our felt experience. Because we feel here, with this body. This wild, ephemeral body. And we're on earth.
I practise death to bring heaven on earth. Sounds like enlightenment? I don't know but, as I learn to die well, I en-lighten up!
"[Source] is not an object; it is radical, ever-present Subject, and thus it is not something that is going to jump out in front of you like a rock, an image, an idea, a light, a feeling, an insight, a luminous cloud, an intense vision, or a sensation of great bliss. Those are all nice, but they are all objects, which is what [Source] is not." - Ken Wilber
essentially in good spirits
Essence: 1: a volatile substance or constituent, 2: a constituent or derivative possessing the special qualities (as of a plant or drug) in concentrated form; also, a preparation of such an essence or a synthetic substitute.
Spirit1 : an animating or vital principle held to give life to physical organisms, 2 : a supernatural being or essence: such as holy spirit or soul
A brief and incomplete timeline of contemporary use
Bufo: taken from bufo alvarius (the taxonomical name for the Sonoran Desert toad); often the word used for the secretion of this animal. Sometimes referred to as sapo or toad.
5: taken from the name of the molecular compound, 5-MeO-DMT. Sometimes referred to as the god molecule, 5-MeO, jaguar, and other various monikers. This is predominantly synthesised, however extraction from plants is also possible.
Contemporary use (by smoking the vapour) of bufo began, as far as anyone knows, in the early 1980s. Contemporary use (by insufflation and vapourisation) of 5 began in the 1960s (though it was first synthesised in 1937). Generally, the usage was not broadcast very loudly. It was rare to learn about either bufo or 5, though some notable figures knew of one or the other: Terrence McKenna spoke of bufo; Ralph Metzner was a professor at the CIIS and detailed his use of bufo and 5 throughout the 70s, 80s, and 90s in The Toad and the Jaguar, 2013); Sasha Shulgin included his experiments with 5 in his book, TIHKAL (1997); in 2005, the first account of an extraordinarily difficult integration of 5, Darkness Shining Wild, was written by Robert Augustus Masters; in 2006, Stan Grof briefly articulated his first experience with 5 (decades earlier) in When the Impossible Happens; James Oroc's Tryptamine Palace was published in 2009.... Despite these mentions from some, the use of 5 (and especially bufo) was more or less absent from the discourse on psychedelics.
That changed around the beginning of the 2010s, when two people began to use the internet to share that they were offering bufo to whoever would like to have it. These two individuals are from Mexico and I call that marker in time the Mexican Wave.
This Wave was an unprecedented phenomenon that has contributed to a wider awareness of bufo and, consequently, 5. Remarkably, before the Mexican Wave, the waters were still: not only was it rare to hear about the general usage of either bufo or 5, but learning about dubious practices with them were basically unheard of. The Wave has had a wake behind it. Without digressing, however, I will get into the substance of my writing here.
Spirit vs. Essence
What does bufo have that 5 doesn't? If 5 were extracted from bufo, what would it be considered?
The secretion of the toad naturally has many components, not just 5-MeO-DMT. These components and their composition can only be found in this one species of toad, the alvarius (sidenote: the term bufo is a misnomer, since bufo is the genus of all creatures we call toads, and alvarius is the name of the specific species of toad we are taking about). Apparently, 5 is not a component in any of the hundreds of other species of toads, but only in the alvarius. So, the practical difference between 5 and bufo is that the latter has an assemblage of other ingredients.
Put simply, the composition of the various components of bufo are unique: arguably, no other creature possesses such a concoction. Therefore, I recognise that there is a spirit of the toad.
And, if 5 were not one of the components of bufo, no one would be smoking it. Its 'spirit', like the spirit of the hundreds of other species of toads, would not be appreciated by anyone in this same way. I have yet to hear anyone use the word 'medicine' for the secretion of any other toad.
5, then, is the essential component to this concoction we call bufo. The concoction—a natural blessing, to be sure—hosts the essence.
But why am I not considering that bufo (here I mean the secretion) is the essence of the animal? Because the same 'effect' is happening when using 5.
Is that true, one asks? What about that entourage or bouquet effect that occurs due to all those other components.... While the answer to that will most likely always be subjective, I will rely heavily on this one likelihood: no one would smoke bufo if it didn't have 5 in it.
5 is essential. 5 is the essence.
Quintessence: 1: the essence of a thing in its purest and most concentrated form, 2: the fifth and highest element in ancient and medieval philosophy that permeates all nature and is the substance composing the celestial bodies
Let's take, for example, coffee. Coffee is generally consumed because it has caffeine in it. The caffeine isn't the only component to what we call coffee. It is, however, why we use it. Smoking bufo without its essence may be analogous to drinking de-caffeinated coffee. In the case of bufo, then, 'de-fived bufo'. Or, a coffee substitute, like chicory for example, may be like smoking the secretion of another species of toad. It'll have spirit, like the chicory surely has, but not the essential thing we're looking for. Caffeine, following this train of thought, is the essence of coffee.
Different people report different things in their findings with both bufo and 5. I suggest that it is impossible to objectively know if the entourage of components that make up the spirit offer anything to the essential experience that characterises 5. The word 'different' seems to be the common denominator. Your subjective experience is your individual truth. My guess is that individual truth evolves in many ways throughout a lifetime. Is it possible, then, that there is an evolution in moving towards what is essential?
Whether with bufo or 5, essentially, it's All there.
What characterises this essence?
Essence: from Middle English essencia, from Latin essentia, from esse to be — more at IS
The unique function of 5-MeO-DMT is its efficacy in revealing the source of All. All what? Well, everything. Even nothing.
Often, the potential peak experience (what I often call a 'full release') with 5-MeO-DMT is related to the non-dual teachings of the most robust bodies of wisdom, ie. Taoism, Vedic texts, etc., as well as many modern ones (i.e., Mooji, Rupert Spira, et al). Without getting into what the words non-duality, or, singularity, attempt to describe, I often use the word 'Source' to underline the idea that all binaries, polarities, dualities have a source. That source can only be One. The word 'Spirit' (with a capital S) is sometimes used in the place of Source, for instance by modern non-dual thinker/philosopher Ken Wilber (quoted above). Indeed, the ineffable—paradoxically yet understandably—has many names and words; humans have always tried to 'eff' it.
My purpose for cursorily delving into such an immense tangent here is that there is a characteristic of 5-MeO-DMT that is seemingly unlike any other substance: that it reveals this One—this source of All—so effectively that it would seem to be its very function.
If the source of All is indeed revealed by both 5 and bufo, then one could say that spirit is not necessary for the revelation to occur. Spirit—in this case the entourage of components that make up bufo—is non-essential. But what is essential? Is the potential peak experience the modus operandi of 5-MeO-DMT?
That question, I suggest, is certainly of the essence.
There is an article published by Psychedelic Times posted a couple years ago about the Shadow of undergound entheogenic use. I would like to think that underground therapies are also very important right now, as the conventional, coded, and 'official' world of clinics, certified therapy, and research catch up.
"True surrender is never an enslavement, but rather a step toward the discovery of real power. It is the active yielding to a larger intelligence, without trying to control the outcome. True surrender is not blind. It requires real discrimination–-the capacity to recognise the necessity of completely opening oneself and letting go. Surrender does not have a finite object; one does not give oneself to something limited and bounded. If one does, then it is most likely submission—to the teacher's personality or the Cause."
Submission: a developmentally regressive retreat from maturity and genuine surrender.
Surrender: a progressive step beyond egocentricity toward a fuller connection with being. The Toad Narcissists
"Submission has a narcissistic quality, in that followers seek to bask in the reflected glory of their leader as a way to inflate their self importance."
The toad narcissist often uses doses that overwhelm the system. With doses so high, the system has no choice but to submit to the incredible power. In this way, the toad narcissist somehow guarantees the experience of a full release via force. Much like frenetic force is typically used to achieve the release that is orgasm, for example, the toad narcissist uses the strong dose to force the full release.
But release can also occur using a contrary approach. Through surrender, a genuine and intentional opening allows for the release to reveal itself. After all, the direct experience of Spirit (pure presence, samadhi, satori, the All, zero point field, etc.) reveals that it is always, already there. By using a gradual approach to find how Spirit can be revealed through a gradual process of releasing that which veils its omnipresence, the system is met with a 'soft power'. The power of the experience is thus revealed via surrender, thus genuinely empowering the individual.
The toad narcissist's forceful approach is to offer the direct experience of Spirit revealed via submission, thus disempowering (or falsely empowering) the individual. Seen in this lens, one could say that the forceful approach is a violation and that the gentler approach is a liberation.
It would be another space to discuss whether or not the direct experience of spirit is qualitatively affected by the approach or the nature/methodology of the revelation.
The Approach to the Summit Descriptions and reports of the full release suggest that it is not always experienced the same way, much like each dip in different parts of the ocean has a different feel, or that no one foot steps into the same river twice. Ancient bodies of wisdom as well as modern explorers have already created a reliable-yet-iterative cartography of the psyche, the nature of existence, and the multi- dimensional and holographic aspects of reality. Moreover, the idea that there are myriad experiences of the One are apparent upon learning about different descriptions, ancient and modern, of the state of singularity. For now, I'll enjoy the reports of these intrepid voyagers as the armchair psychonaut.
My discourse here is about how the direct experience of a full release is arrived at. Reliable technologies access the direct experience of Spirit (note that I am not meaning only trance states or other explorations of dimensionality, but of non-duality) in a variety of ways: certain styles of meditation; dark rooms/light deprivation, the hypnagogic/flickering effect, extremely large (dissociative) quantities of certain substances (many DMTs, LSD, mescalines, etc.), sound (i.e., isochronic beats), movement (shaking, dance, etc.), and sex. Some of them are approached gently and some forcefully. The gentle approach could be argued to be the most refined one.
A good example is orgasm. Orgasm is often more easily achieved through intensified stimulation where 'more' is required to achieve the release desired—submission. In Karezza or Tantric practices, however, orgasm is approached through a more subtle process, allowing the release to be revealed through relaxation—surrender. Similarly, some meditation approaches use sharp attention, mental concentration/control/discipline; others approach the state of Satori/Samadhi through a diffuse attention (TM, Zen, etc.). Again, the former suggest submission while the latter suggests surrender.
Generally, the gentler approaches of surrender take more time, allowing the nervous system to relax; the machinations of letting go are honed to the point where transcendence is reached consciously as opposed to a dissociation that occurs unconsciously. With large doses of external, exogenous substances however, no time is needed—just more quantity of the substance. The exception, of course, is 5-MeO-DMT taken at certain quantities by certain methods (IM, smoking, insufflation, etc.). This substance—which is perhaps the very endogenous compound that is analogous to direct experience of Spirit—reliably reveals the state with a relatively small range of factors to be considered.
Factors unique to the God molecule With such a narrow range, the approach to the direct experience of Spirit (which is perhaps the very function of this molecule) can change from genuine surrender to forceful submission in just a few hundredths of a gram (dosing protocols of bufo alvarius secretion and the pure molecule, for smoking, are available on 5Hive), whereas with 5-MeO-DMT the experience is relatively short—one second of infinity is all it takes to experience all of infinity. The approach—not the length of time—is of most interest in regards to the quality of the process of revealing what lays behind/beyond the veil. A few hundredths of a gram more may turn the opportunity for genuine surrender into a forceful submission.
So what happens when the desired state is not achieved? Often the remedy is an increase in the quantity of the substance, or more attempts at submission. But what about more surrender? What about the psychosomatic, sensorimotor material that makes up the veil? If there were to be less of that cellular material, there would be less need for more of the substance. However, this would require more time. More time is often used with methodologies and orientations that are therapeutic, psycholytic, trauma-informed, etc.
I have pointed out here that using more substance generally indicates an approach I call submission. More, in this case, basically means excessive. But what is excessive? It is the power that is in excess of what is required to allow for a surrender : a minimum effective dose. Arriving at a minimum effective dose (ED), as well as a (psychologically) dissociative dose (DD), is a process of discovery. As we approach the direct experience of Spirit, or dissociation, we can discover small 's' self in and by degrees.
I will use an analogy to explicate myself. The helicopter can take us to the summit while we sleep, while we are 'blindfolded', or even against our will, plowing through myriad fears (heights, abrupt movement, noise, etc.). The helicopter can also take us to the summit more consciously, with open eyes and a welcoming but not insistent window view, maybe taking breaks and checking in with the passenger along the way. The latter is the empowered, intentional choice of the person—a conscious ascension. The former is the prescribed offering of a forced ascent, usually initiated by the pilot (the toad narcissist) making sure you get to the top regardless of the quality of your experience on the way up and all too often without regard for the quality of your experience on the way back down.
Effective and dissociative dosage levels are unique to the individual for a variety of reasons. Discovering that unique DD requires time: less time than with other modalities of psychedelic or 'medicine' use, to be sure, but more time than the submission approach used by the toad narcissist. The helicopter either needs to have a bigger engine (force/dose) to get to the top or needs the load to be lighter (surrender/letting go). One solution is for the passenger to consciously lighten their load. This makes the ride up more of a conscious choice: the individual releases the material that veils the direct experience with Spirit (the summit, so to speak) and in so doing less power (dose) is required. Indeed, empowerment results from the conscious, genuine surrender.
Surrender empowers us.
As I argue for a surrender approach for using bufo alvarius or pure 5-MeO-DMT, I do not negate the value of a dosing regime that unconsciously overpowers the system by way of submission. From a non-therapeutic perspective, the emergence/dissolution of the body/form/ego consciousness—regardless of how it happens—may be ultimately what propels or accelerates humanity's evolution. With this lens, would it matter how empowered a person is when having a full release?
On an interpersonal level, it is compelling to opine, that yes, empowerment liberates the person from constricted/contracted ways of living. A liberated life probably leads to the further empowerment of others—the hundredth monkey myth. On a supra-personal level, it may be that a full release in and of itself is enough to catalyst the same effect. Yet even with the hundredth monkey hypothesis, after the rate of population growth is considered (more embodied godheads exist today than ever existed in sum before), is facilitation that emphasizes empowerment (by way of arriving at the full release via genuine surrender) able to match or overtake the rate at which humans are being born?
This is where the topic of dovetails potentially to epi-genetics. Those who have a full release through submission, if we are to trust/believe/hypothesize that a genetic transformation is occurring, or at least seeded, maybe, just by having children, catalysing the transition toward a collective new dawn/awakening. The latter idea would then champion the toad narcissist. In this case, large doses (without needing to discover the DD) served indiscriminately to as many people as possible would you be the fastest approach to ensuring that full release seeds are planted and the hundredth monkey myth is enacted. The former idea would champion the surrender approach, used by those offering a psycholytic/psychotherapeutic methodology. Empowering the individual to arrive at the full release through genuine surrender would be the most comprehensive (and time-consuming) methodology; the interpersonal field thus being the level at which humanity will thrive and evolve best.
The toad narcissists may not have the time to consider these ruminations and I don't expect that they, as I describe them, are reading this right now. Those practitioners who are interested in empowering individuals via genuine surrender in their approach may be more inclined to take the time to read this. In any case, it's likely that there isn't a 'best' way. The full release of the ego structure can happen many ways. One of them is with surrender in mind.
Welcome! Firs of all, this is the space for you to introduce yourself. Please do so and begin exploring the different sections of the forum. You'll find many relevant and appropriate topics/sections in which to ask a variety of questions.
And, secondly, correct, sourcing is not condoned at al in the forum.
Thirdly, I'm curious about your query: 5-MeO-DMT in Mexico? I'm not sure I understand. DO you mean the secretion of bufo alvarius? Because I'm not sure if there is much 5-MeO-DMT to be found in Mexico....
Looking forward to your contribution here in the 5Hive!
Has anyone any experience with those who have taken 5 who are epileptic and or who have had seizures in the past? If so, have they been on anti-seizure medication as well? And, what have been the results?