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Topics - HumbleVoyager

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1
General Discussion / MOVED: Infinity then difficult return then beauty
« on: November 11, 2018, 10:29:38 AM »
This topic has been moved to 5-MeO-DMT Experiences and Testimonials because it is a trip report with synthetic 5-MeO-DMT.

https://forums.5meodmt.org/index.php?topic=50829.0

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General Discussion / “Like” function
« on: June 26, 2018, 06:47:08 AM »
The “Like” function is now available to all! Enjoy :)

5
General Discussion / *Website Issues*
« on: January 20, 2018, 10:51:35 AM »
*Note*
We are currently having some technical difficulties with file uploads. Please bear with us as we get these problems resolved. I will update this thread as soon as the issue is fixed. Thank you for your patience.

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Ethics and Ecology / Poor Ethical Standards Videos
« on: November 30, 2017, 08:37:29 PM »
Use this thread to post and discuss unethical practices, such as electronic shock devices.



Electric shock happens at 16:16, but there are other unethical practices exhibited in this video such as pouring water down the participant's throat and blowing rapé up his nose earlier in the video.

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General Discussion / Toads Venom Use Is Not An Ancient Indigneous Tradition
« on: November 30, 2017, 08:14:33 PM »
This is a deleted scene from the recent toad documentary on Hamilton’s Pharmacopoeia which features interviews from tribe members talking about the true purpose/meaning of toads in their rituals.



Copying and reposting this from the desk of herpetologist Robert Anthony Villa addressing his concerns on the Sonoran desert toad:
Quote
"I worked as a consultant and fixer on the episode of Hamilton’s Pharmacopeia that features Dr. Sandoval. There are a few issues that have come up since the airing of the piece. I will attempt to address them. It is part of a written piece I’m working on as a response to elucidate more details about the ethnoherpetology of Bufo alvarius.

The discovery of 5meoDMT in Bufo alvarius:
Bufo alvarius is the only animal known to produce 5meoDMT, one of the most powerful hallucinogens available to humans. If ancient American cultures utilized B. alvarius as a hallucinogen, there is no orally preserved tradition to indicate so. Papers treating this question are speculative and inconclusive. Such a significant compound as 5meoDMT is unlikely to have been forgotten following European contact. The depiction of frogs and toads (anurans) in ancient American material is for their significance as beings that dually inhabited the realms of land and water, underwent a remarkable metamorphosis, and were harbingers of live-giving seasonal rain. Toad remains associated with shamanic burial are identified as B. marinus.

The documentary claims that “Albert Most” sensu stricto is the first person to have accessed the 5meoDMT in the skin of B. alvarius for psychedelic purposes as a result of self-experimentation informed by the traditional knowledge of indigenous peoples. He states having smoked the skin secretions of other toad species before that of B. alvarius. However his 1983 pamphlet cites the discovery of 5meoDMT in B. alvarius in the 1960s.

Contemporary Use of 5meoDMT from Bufo alvarius:
The psychedelic use of B. alvarius travelled to Mexico where it was eventually introduced to indigenous cultures such as the Comca’ac (Seri) and Yaqui by shamanic practicioners. It is natural for cultures to appropriate novel advents from others and the “modern world”.

The Comca’ac and Yaqui doctors have adopted the 5meoDMT of B. alvarius as a powerful and highly respected medicinal tool treating serious depression, psychological traumas, and most notably, addiction to methamphetamines and opiates.

However some of the shamanic practitioners have over stated this advent at best, and exploited indigenous cultures at worst, in order to inflate their following and bank accounts. I found it ironic in the documentary that after lamenting the death of B. alvarius on roads, Dr. Sandoval proceeded to express the sacred medicine from the glands of a run-over toad onto the road.

Toad Plight:
Bufo alvarius has been in the pet trade (illegally) for some time. However since the Vice video piece on Octavio Rettig, the demand for B. alvarius had gone up enough that in 2014 I was invited along with a friend to workshop with Yaqui psychologists in Sonora interested in its medicinal properties. They are concerned since toads are becoming notably diminished in areas due to heavy poaching. There is currently an illicit bounty on B. alvarius in Sonora.

Bufo alvarius may live to be well over 15 years old. The largest individuals are responsible for recruiting the greatest numbers of eggs and young into the ecosystem. The largest individuals are also the first to be detected by poachers. While smaller toads are able to reproduce, they aren’t able to fully sustain populations with their smaller output of eggs. This toad does not usually fare well in captivity because they are usually in the hands of novice keepers; they have strong homing instinct; and tricky seasonal water balance requirements (dry season aestivation).

Besides poaching, B. alvarius and other wildlife face a multitude of other threats such as disease, climate change, pollution, and displacement by humans in a variety of ways. If synthetic 5meoDMT is just as effective, it should be substituted for that derived from B. alvarius. Stress and poaching of the toads can be mitigated by collecting their secretions in the close vicinity where they are found. That is, within their individual territories. But there should be no good reason to remove this toad from the natural habitat its been inhabiting for the last millions of years."

9
Articles / MOVED: Things to Look For In A Facilitator
« on: November 27, 2017, 12:29:19 PM »

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Media/Resources / The Shadow of Underground Entheogenic Use
« on: November 05, 2017, 03:58:03 PM »
Great article! I'll post the text here with a link:

https://psychedelictimes.com/harm-reduction/shadow-underground-entheogenic-use-interview-eleonora-molnar/

Quote
Entheogens such as the potent psychedelic jungle brew ayahuasca have enchanted people all over the globe, leading thousands of seekers to travel to exotic locales to experience healing ceremonies in a traditional setting, and just as many others to seek it out in underground ceremonies in the cities where they live. As we know from decades of failed drug policy in North America, people will seek out psychedelics whether they are legal or illegal, and the fact that they are prohibited substances only means that would-be psychonauts must balance their search for healing and profound experiences with the real dangers that lurk in any underground and unregulated environment.

Eleonora Molnar is a health professional and independent researcher who recently spoke at International Transpersonal Conference (ITC) 2017 on the subject of “Problematic Behaviours in North American Entheogenic Ceremonies.” As a proponent of the transformational power and ecological insights that entheogens can offer to humanity, Eleonora is an advocate for a balanced and blunt conversation about how to best approach underground entheogenic use in a way that reduces the potential for harm from charlatans, predators, or naive guides. We spoke with Eleonora recently from her home in Roberts Creek, BC.

Thanks so much for speaking with us, Eleonora. Your recent talk at the International Transpersonal Conference in Prague was about problematic entheogen use in North America. This is a subject I’d love to dig into with you.

Yes, what we’re talking about is exploring the shadow side of non-ordinary states of consciousness with entheogens, and it’s an important subject because substances like ayahuasca, peyote, and iboga are a bit of a fad these days, and more people are seeking them out. In some ways it’s similar to the rise in popularity of yoga- it seems like everyone wants to be a yoga teacher these days. Now, everyone wants to be a shaman, and it’s understandable; I get it. A lot of people are exploring these medicines. We often talk about the benefits, and people want to share how it’s helped them find deep healing and understanding, but people are more reluctant to talk about how it may have hurt them. I think that in any kind of reasonable discourse we should look at both sides to have a well-rounded view.

The ceremonial use of entheogens holds great promise for healing and transformation, but that potential goes hand in hand with the potential for harm. There are lots of ways that can happen: there are issues around abuse of power from shamans or ‘neo-shamans,’ which is not to say that all ceremonial guides are abusive, but appropriate precautions should be taken. Sometimes in this work, people speak only about the benefits but don’t take into account some of the precautions, and I think we need to start doing that more.

Why is this such an important subject to address?

I have heard stories of things going seriously wrong: people dying, people being poisoned, people being sexually abused. These are not things to be taken lightly. This is not to say that they happen every time, but there is a possibility that if we don’t do our due diligence, and even sometimes when we do, problems can still arise. I just want people to be safe, and I want this work to be taken seriously by both participants and guides.

Have you encountered any resistance in discussing this darker side of underground entheogenic use?

When I first started talking about these things, some people were completely resistant to talking about the shadow side because they wanted to focus on the light, bright, happy, fulfilling side of the work. I don’t want to downplay the benefits at all, but it’s concerning when I hear people say “Don’t be a bummer, don’t rain on our parade, don’t talk about these dangers because people can take care of themselves and it’s all up to them.” Sometimes these kinds of comments were coming from the guides themselves who have a level of self-interest involved, and didn’t want the additional scrutiny from others talking about what they were doing.

So with this balanced understanding of both the benefits and risks associated with underground entheogenic ceremonies, what are some essential harm reduction tips that you could offer to people choosing to explore this kind of work?

I’ve done a bit of work with the Women’s Visionary Congress, an organization that I’m affiliated with which has had events here in Canada. We published a piece on our blog called “21 Safety Tips For Participating In Ceremonies That Use Psychoactive Substances,” and I think that’s a really great place to start. It will get you thinking about fundamental things like “How am I going to get there? How will I get back? Who is going to be there? Who is going to have my back? Do I need to bring someone as a chaperone? What if something goes wrong, who would I contact? Where would I go? What’s my plan?”

There are also plenty of things not within your control, like the makeup of the ayahuasca brew itself. There are different admixtures that different people use- some add scopolamine, others will add different traditional medicines for different purposes, and sometimes the person presiding over the ceremony doesn’t even know what’s in the brew they are serving.
So it’s not going to be the same every time, and I think people need to keep that in mind.

There are many positive examples where communities of use have developed, where friends are drinking with one another, know one another, know the person offering the brew, and there’s a general ritual that they’re familiar with. But for those who aren’t in those communities, I think we need to share some of these cautions to help keep each other safe.

It’s also important for people to think critically about what they are getting into and the work that lies ahead. Forays into non-ordinary states of consciousness can bring up a lot of challenging things, and integrating what arises during those explorations can be a long and intense task. It is work- it’s not just fun and games and balloons. Things may come up that you never expected, and you may need help integrating them in a relational way with other people- or at least one other person that you know and trust, so you can work through it.

I absolutely agree with the vital importance of integration, and myself recently became certified in integration coaching through an organization called Being True to You. Every psychedelic expert I’ve interviewed, bar none, has emphasized the importance of integration in psychedelic work. Integration is everything.

I agree. And then there’s the idea of preparation: how do you prepare for something like this if you’ve never experienced it before? There is a lot of work that can be done beforehand so that the journey might be navigated differently than if you hadn’t prepared. You want to have a sense of what might come up. Where are you at in your life? What are some things that you are challenged with, blessed with, and how might they come up during your journey? Often times these substances create a microscope that allows us to really focus down on these issues, and so having some idea of what these issues are could be very helpful in facilitating a smoother journey. Of course, this all goes hand in hand with mindfulness of set and setting for the experience itself.

On the whole, it seems like our Western understanding of entheogenic work is still very rudimentary. For many decades it was “Just say no,” and now there’s a big focus on the positives thanks to personal accounts, popularization, and scientific research. But we really need to take a humble approach by considering the tribal cultures that have the most experience with these entheogens, and adopt a more nuanced perspective that takes into account their broader understanding and time-tested best practices. In your view, what are we still failing to grasp in the West, and why?

I think in traditional cultures, there is a different cosmovision that comes along with the culture, and there are other ritual practices and beliefs that are part of the larger social fabric. What we in the West have done is take pieces of these cultures and adopt them for our own use and benefit, but we’re lacking the context in which these practices take place, which has created some of the problems of which we’re speaking.

I think it’s difficult to talk about these plant medicines and these journeys without acknowledging where they come from. They originated with these traditional indigenous practices, for the most part. Iboga with the Bwiti, ayahuasca with the Shipibo and other tribes, mushrooms with the Aztecs and Mazatecs, peyote with the Toltecs and first nations of Mexico. The substances themselves become popularized and appropriated by our culture, but just the medicines- not necessarily the prayers, practices, and everyday life of the people who work with these medicines. It’s simplistic for us to say “You can do these things to keep yourself safe”- that is the first order of safety- but we have to look at this selective cultural appropriation and ask why is it that we are seeking, and what is it that we are seeking?

…and what is it that we are seeking?

I believe it is a call to connection, because true connection is so lacking in our modern day Western paradigm that is so focused on individualism, competition, and this interesting vein of almost competitive self improvement. Then you add in layers like Facebook, where you are constantly compared to others, and the capitalistic free market system, all of which contribute to this. Because we are all competing and trying to get ahead and that’s our culture, we feel empty inside and there’s always that longing for connection, because that’s what we really want. We feel trapped in this sick culture that is promoting these values that we want to break away from, but we’re saturated by it, so that’s the dichotomy. People want to escape through these medicines and evolve and think differently, but it’s hard because our dominant culture reinforces other values, and so there’s this disconnect there… so people are always searching.

Bruce Alexander is a retired professor from Simon Fraser University, and he calls it dislocation. There are a number of other notable people who talk about this as well, such as Gabor Mate, Bell Hooks, and Dion Million. We are dislocated and searching, and so we seek out these medicines to feel more whole and heal ourselves. But it’s going to take more than the medicines- we’re going to have to heal our culture. Being a deep ecologist and someone who reveres the divine feminine, I think we have to do that with the land, our Mother Earth. What we do to the earth we do to ourselves, and vice versa. So the idea that we’re just going to take the medicine and heal ourselves I think falls short of our larger goal of connection. We really need to have a broader mission of healing our social and ecological systems, and through healing the earth and each other, we will finally find the connection we seek and heal ourselves.

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Ethics and Ecology / Things to Look For In A Facilitator
« on: November 04, 2017, 05:52:29 PM »
Here are some general guidelines to look for in a facilitator:

1. Facilitator should not be financially dependent on facilitating. The facilitator should make most of their earnings doing something else. Having facilitating be a primary source of income can lead to shoddy screening processes and little regard for integration. These facilitators that are dependent on facilitating can end up running sessions like a carnival ride, blasting people off one after another and then leaving town to set up their ride somewhere else.

2. Facilitator should have a thorough, formal mental health training. This would include someone with a Masters or higher degree in Counseling, Psychology, or Psychiatry. These individuals should also be experienced with the medicine, having taken it by themselves at least once and integrated a difficult experience. If the facilitator has only a Bachelor's degree, it should be a Bachelor's in Psychology and the individual should have had YEARS of experience working in a clinical setting (ie a mental health facility). All facilitators should have experience working with a wide range of mental illnesses.

Feel free to add more points, but these are two important general ones that are good to follow.


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Media/Resources / The False Guru Test - READ BEFORE WORKING WITH ANYONE
« on: November 01, 2017, 08:44:41 PM »
Source: http://www.realitymaps.com/2006/04-falsegurutest.html

Highly important stuff. Read this carefully before working with ANYONE!

Quote
TAKE THE FALSE GURU TEST. If seven or more of the following describes your guru or spiritual teacher, then unfortunately he or she may not be be as enlightened or good for your soul as you would like to believe:

1. States his or her own enlightenment: The wisest masters tend not to state their own enlightenment or perfection for they know that it is both unhelpful to themselves and to their students. The false teachers often make this claim because they have little else on offer to attract followers.

2. Is unable to take criticism: False teachers strongly dislike either personal criticism or criticism of their teaching; they do not take kindly to ordinary unenlightened individuals questioning them. They or their organisations will even undertake multi-million dollar law suits to stop ex-members from spilling the beans.

3. Acts omnipotently with no accountability: Some spiritual communities are run like concentration camps, with guru and his chosen ones acting like Gestapo officers. Unjust or outrageous behaviour by the guru is passed off as what is needed to help the followers grow (how kind). These are the dangerous gurus who have often severely damaged their students. A real master respects your will even if he or she understands that your particular decisions may not be in your interest, and he or she will act accountably to an ethical code of conduct.

4. Focuses on enlightenment itself rather than teaching the path leading to it: It is amazing how much false gurus have to say about enlightenment. They argue their points in the same way that the scholars in the middle ages argued how many angels could sit on the head of a pin. Any fool can talk about the end goal because what is said is irrefutable to most of your listeners. What is skillful is guiding those listeners to having awakening within themselves. The real teacher focuses on the path and strictly avoids any talk on enlightenment.

5. Does not practice what is preached: Contrary to spiritual myth, you don't reach a point of realization whereby you can then start acting mindlessly. If a teacher preaches love and forgiveness, then he should act that way, at least most of the time, showing suitable regret for any lapses). If he teaches meditation, he should meditate. If he insists that his followers live in austere conditions, so should he.

6. Takes the credit for a particular meditative or healing technique: The fact is that meditation and guided visualisation work. Anyone doing them will experience major changes, benefits and realizations. The false guru will try to own or trademark particular methods and techniques so that she has something unique to attract followers. And she will hijack the effects of meditation as the guru's blessing rather than each individuals natural potential. Often the students or followers are forbidden from divulging the techniques to maintain a sort of intellectual property right, usually under the guise of needing the technique to be taught correctly.

7. Specifically gives satsang or darshan when it is not part of his culture: Darshan is when the disciples or students of a master line up and to pass their master, who is usually seated, with either a bow or traditionally kissing their feet (yes it does happen). In the East, this is part of their culture and a normal thing to do to show respect and reverence (even children will kiss the feet of their fathers). However, here in the West, such copycat behaviour is a strong indication that the guru is acting a role. Satsang, on the other hand, means literally "the company of the Truth". In a deeper sense it is an affirmation of the Guru-Disciple relationship in Eastern traditions. But some Western gurus will use this terminology because they are playing a role.

8. Lives in total opulence: There is nothing wrong with living in luxury or being wealthy. But when that luxury turns to unnecessary opulence using funds that were not explicity donated for that purpose then you are probably dealing with a false guru. Money is collected from followers usually in the form of donations, and those donations are given as an act of love, appreciation and to help spread the influence of the master. However, a genuine master is more likely to use such wealth to lessen the suffering in this world, not to buy another yacht, private jet or Rolls Royce.

9. Encourages or permits adoration from his followers: Avoid any group that focuses on the "master" themselves rather than the teachings or spiritual practices. This will be a hindrance to your self-realisation for your focus will be drawn outside of yourself, and usually indicates that there is not a lot more on offer than guru worship.

10. Presents himself or herself overly fashionably and glamorously: Beware of masters who present glamour photographs of themselves and dress overly fashionably (whilst proclaiming that they have no ego and leading ego-death retreats). Yes it does happen!

11. Demands love and devotion from their students: Keep clear of any master who demands love and devotion. One very well known Western guru stated, "Anyone who loves me is guaranteed enlightenment"! Real love and devotion is earned over time when we begin to really know the whole person and not their public image.

12. Speaks with an Indian accent or vernacular when he is in fact a Westerner: Not sure how much this happens now but there are some high profile Western gurus who have (or had) Indian accents, mannerisms and vernacular. Unless they have genuinely spent considerable time in other cultures, they are probably playing out a role.

13. Runs expensive miracle workshops and courses: You are unlikely to reach enlightenment after a few weekend workshops with cheesy titles. In our society of "must have now", we want to be able to purchase spiritual development with minimal fuss. Also, avoid meaningless accreditation — it is often used merely to encourage followers to do more courses.

14. Takes sexual advantage of his or her followers: This happens much more than many believe. It is not being prudish to include this one because when a follower falls under the spell of a guru he or she is likely to do anything for the Chosen One. It is only afterwards that it may dawn on the follower that his or her openness has been used and abused. This can be very psychologically scarring.

15. Flatters you and treats you as very special: Sure we are all special in some ways, but this is one of the things that a false guru may do to hook a potential follower or to get a current follower to do a particular task. Nothing can be more intoxicating to the ego than to be selected by the master or leader (or any high profile person). A real master will stand back and allow you to make your decision whether to accept his or her teachings without trying to influence the process.

16. Talks bollocks: It is surprising what a person will listen to when he or she is devoted to the speaker. It is always a good idea to get hold of a written transcript of what has been said and really read the message. Then tell an open-minded friend who is not a follower what their opinion is purely on the strength of the words. You will soon find out whether there is any real substance to the teacher's message, or whether you are merely being drawn in by the charisma of the messenger.

17. Overly relies on slick presentation: Slick presentation can often mask poor content, and so it is important for you to look past the lovely music and video shows at the actual message. The slicker the presentation, the harder it is to see what exactly the teaching is.

18. Gives him or herself outrageous titles: Not satisfied by being "merely" an enlightened being, many false gurus give themselves titles (or allow their followers to do so) to indicate that they are literally God-Incarnate, the reincarnation of the Buddha or Christ, or THE chosen one. Some continually change their names, to keep pace with their burgeoning egos.

19. Runs abundance workshops: A guru or master is there to help us find an authentic life. This is nothing to do with becoming more successful at work or making more money, although this may or may not follow from being more authentic. There is nothing wrong with abundance weekends, but if we mistake spirituality for increased business success, then we are guilty of spiritual materialism and we find ourselves deeper in the illusion. (The Japanese say that the Gods laugh at those who pray for money.)

20. Is not interested in you personally: If a teacher or guru does not have time to interact with you personally, then you may as well read his teaching from a book, because merely being in his presence doesn't help you find realization inside you. You may model some of his spiritual characteristics, but that often only places you deeper in illusion.

21. Allows his followers to set up a hierarchy of access: A guru must be accessible. If he is not, or if he allows his followers to block your access, then he is playing the role of a king and not a spiritual guide. A guru is only useful to the process of awakening if you can directly interact with him. With the false guru, it is often the case of the more you donate the greater your access.

22. Makes false claims of lineage: Many mistakenly believe that realisation can only happen under the guidance of a realized master. In this belief system, gurus are only authentic when they come from a line or lineage of realized gurus. Desperate not to be left out, some gurus claim a false lineage of enlightened masters to bolster their authority to teach. Another pseudo form of "lineage" is to recount a miracle that once happened to them (maybe they cured themselves of some disease or God spoke to them personally) which infers that they are "chosen" and therefore have the authority to set themselves up as teachers and gurus.

23. Presents themselves as non-profit whilst raking in the millions: Often, the false prophet will present her teachings for free, whilst strongly encouraging her devotees to make large donations. In this way she can appear above money considerations, whilst maintaining her greed and opulence.

24. Collects a large band of angry ex-followers: This is an indication that something is seriously wrong. If she has used kindness and love in her interactions with her students, and has discouraged them from projecting denied spiritual characteristics onto the guru (rather than encouraging their integration into the self), then it is extremely unlikely that there would be more than a few disheartened ex's. Many might drift away and feel they have wasted their time, but they are only likely to have the great anger if they have put their teacher on a pedestal, given him their power, and later realized that he was never worthy of such adoration. Contrary to what some believe, it is actually the teacher's responsibility to strongly discourage students from putting them on pedestals, for this is counterproductive to finding realisation inside.

25. Uses pseudo-technology: Many false prophets and organisations base themselves around pseudo-technology in the effort to appear scientific — special meters, communication devices (do you really expect the aliens to use a mobile?) and energy clearing instruments and pendants that involve crystals and copper wire. Once again, this is to distract the unwary from the poor quality of the actual teaching.

26. Acts like a complete paranoid mad person: If your Precious One acts like a complete paranoid schizophrenic or psychotic then he or she probably is. Run! Remember that there is no such thing as "crazy wisdom"—wisdom is the art of being balanced. However charismatic they may be, and sane between moments of madness, you WILL be damaged by them.

Please note that this test is only a rough guide, and it was written without any particular guru or teacher in mind — any likeness is purely coincidental.

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Science / NMR Sheets for 5-MeO-DMT
« on: October 31, 2017, 11:19:28 AM »
Here are some resources for what pure 5-MeO-DMT samples should look on NMR:

https://wiki.dmt-nexus.me/5-MeO-DMT#GC-MS

And attached is a PDF of the NMR for 5-MeO-DMT HCl.

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So You Want To Intramuscularly Administer 5-MeO-DMT HCl (or other salt)
by HumbleVoyager

Disclaimer: This information does not condone the activity it describes. Anything attempted is at one's own risk and knowledge that there are serious consequences if anything goes wrong in this process. Risks include, but are not limited to, infection, abscess, psychosis and injuries. This information is provided to help prevent problems that might arise if someone attempted this without appropriate information. Please PROCEED AT YOUR OWN RISK.

Materials Required:
-1 vial of sterile saline solution 20ml is a good size.
-Sterile 20ml syringe.
-Any number of single-use, brand-new syringes. I suggest using 1cc (1 ml) 27 gauge, 1/2 inch needles. 1 inch needles if you have a lot of fat in your thigh.
-Empty sterile vial with rubber membrane on top
-Micron filters.
NOTE: If you get these, you will also need to buy some luer-lock needles to go with them unless the other syringes you buy come with removable needles.
-Cotton balls
-Rubbing alcohol (isopropyl alcohol)

1. Acquire 5-MeO-DMT in a salted form.

2. Make a calculation as to how you'd like to dose. I'd say that 10mg/ml is a good concentration. That way if you wanted to dose 5mg, you'd draw up .5cc's in your syringe. When you do an intramuscular injection, you really want as little fluid in there as possible.

3. Get one of your 20ml syringes, affix a needle onto the end, and remove the plunger. Into the barrel of the syringe, place the total amount of 5-MeO-DMT HCl (in this case you would be putting 200mg 5-MeO-DMT HCl). Then put the plunger back into the syringe, but don't push it down yet. Keep it at the top of the barrel.

4. Get your vial of sterile saline solution. Insert the needle and push the plunger down so that the vial gets filled with air. This will keep a vacuum from forming when removing the saline solution. Be careful to not go so far as to push any of the 5-MeO-DMT into the vial.

5. Begin pulling the syringe back and draw up 20ml or 20cc's of saline solution into the syringe. Make sure it fills up completely. If there are air bubbles, take the syringe out of the vial of saline and get the air out to ensure that you have a full 20cc's in there.

6. Shake that syringe until the 5-MeO-DMT HCl has completely dissolved. It should just look like clear water when it is completely dissolved.

7. Hold the syringe with the needle facing up. Cap and remove the needle. Set it aside.

8. Screw on the micron filter and then screw on the needle to the output port of the filter.

9. Insert the needle into your sterile, empty vial and depress the plunger. This will be a bit difficult to do and will require some strength. Be patient and let it go at its own pace.

10. Now your vial is a sterile, filtered solution ready for injections. Label the vial with the substance it contains AND THE CONCENTRATION. For example, this vial would read: 5-MeO-DMT HCl - 10mg/ml

11. Note: ALWAYS use a NEW NEEDLE. NEVER REUSE NEEDLES. You don't want to contaminate the sterile environment in that vial.

12. Now it's time to dose yourself. First, set up a clean, safe environment. Sterilize any surfaces you will be keeping your vial, syringes, cotton balls, and rubbing alcohol. I have used a brand new cookie sheet for this purpose and have rubbed the whole thing down with rubbing alcohol to kill any bacteria. Set up any playlist you'd like for the experience at this point.

13. Wash your hands THOROUGHLY. You don't want any bacteria getting anywhere near the inside of your muscle.

14. This is best done with shorts of some kind or naked, because you will need access to your thigh. You can also inject into your deltoid muscle but that just tends to be more painful and is hard to do on yourself. I will just talk about injecting into the thigh.

15. Take a good look at your thigh. You will want to divide it into four equal quadrants. Your injection should happen in the bottom-right quadrant for your right thigh or the bottom-left quadrant for your left thigh. If necessary, draw the quadrant lines.

16. Once you have determined where your injection site will be, wet a cotton ball with rubbing alcohol and sterilize the thigh by rubbing it in an outward spiral motion, from the injection site outward. Take your time and make sure you don't miss a spot.

17. Let the rubbing alcohol dry.

18. Draw up your dose from your vial. Remember to double-check your dose as you do this to make sure you have the correct amount.

19. Hold the syringe in one hand like a dart. With your free hand, spread the skin on your thigh apart so it's tight. This will eliminate or at least significantly minimize any pain when you insert the needle.

20. Insert the needle at a 90 degree angle to your skin. You want to do this in one continuous motion, it doesn't have to be fast. Once it's in, I would suggest not letting the syringe move around so much. You can let go of the skin that is stretched now that the needle is in place and use it to steady the syringe.

21. Pull back on the plunger slightly to make sure you haven't hit any veins or arteries.

22. If there is NO blood registering in the barrel, you are good to go. Inject slowly and steadily. If you feel any pain or severe stinging, slow down your rate of injection. Breathe deeply as you do this. Sometimes people hold their breath.

23. Once you are done injecting, try to cap your needle and put it on your tray or somewhere that it won't be stepped on or otherwise messed with.

24. Lay down and dream with Love.

I hope this guide is helpful to anyone who wishes to take this sacrament in such a manner.

Love and Blessings.

15
Introductions/Newbies / MOVED: Introduction - w/Story
« on: September 30, 2017, 09:30:57 AM »
This topic has been moved to [Questions].

https://forums.5meodmt.org/index.php?topic=50527.0

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