Abstract
DMT (N,N-dimethyltryptamine) is a powerful tryptamine that has experienced growing appeal in the last decade, independent from ayahuasca, the Amazonian visionary brew in which it is an integral ingredient. Investigating user reports available from literary and online sources, this chapter focuses on the gnosis potency associated with the DMT “breakthrough” experience. I explore the parameters of the tryptaminal state and, in particular, the extraordinary paragnosis associated with the DMT event, perceived contact with “entities,” and the transmission of visual language. As the reports discussed illustrate, for milieus of the disenchanted, among other entheogens, DMT is venerated as a gift that enables connection to a reality (nature, the universe, divinity) from which modern humanity is imagined to have grown alienated. Through an exploration of the legacy of principal actors, including Terence McKenna, Jonathan Ott, Jim DeKorne, and Nick Sand, the chapter navigates the significance of DMT in modern Western esotericism.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
5-MeO-DMT (5-methoxy-N,N-dimethyltryptamine) is included in this discussion, given reports of its gnostic potency paralleling that of N,N,DMT, both short-acting hallucinogens of the tryptamine family. That is, they are simple indole alkaloids derived biosynthetically from tryptophan, an essential amino acid present in all plants and animals (D. McKenna & Riba, 2015). Despite this similarity, they are different chemicals with distinct strengths and profiles (see Erowid Crew, 2009).
- 2.
With its possession and distribution subject to prohibitions across the United States, beginning in California in 1966, by 1970, DMT and analogues DET (N,N-diethyltryptamine) and bufotenin were included in the Controlled Substances Act of 1970, which was followed closely by the UN Convention on Psychotropic Substances of 1971, putting pressure on foreign governments to follow suit. As a “Schedule I substance” in the United States, DMT has not only been classified together with LSD, mescaline, psilocybin, and other nonaddictive psychedelic compounds; it is typically classed alongside heroin and cocaine as a “dangerous drug” with “no recognized medicinal value.” While 5-MeO-DMT and other short-acting entheogenic tryptamines remained legal in the United States, they became subject to classification as illegal DMT analogues under the Controlled Substances Analogue Enforcement Act of 1986. In 2011, 5-MeO-DMT was added to Schedule I.
- 3.
As an apparent testament to this proposition in current psychological research, see Forstmann and Sagioglou (2017).
References
∞Ayes. (2001). Just a wee bit more about DMT. The Entheogen Review, 10(2), 51–56.
Bell, A. (1999, April 1). Interview with Terence McKenna, Retrieved from http://www.jacobsm.com/deoxy/deoxy.org/tmab_4-1-99.htm
Burn in Noise. (2008).Transparent. On Passing Clouds [CD]. London: Alchemy Records.
Burroughs, W. S. (2012). Rub out the words: The letters of William S. Burroughs 1959–1974. New York, NY: Penguin.
Cott, C., & Roc, A. (2008). Phenomenology of N,N-Dimethyltryptamine use: A thematic analysis. Journal of Scientific Exploration, 22(3), 359–370.
Curtin, K. (2015, November 25). DMT journeys with Devin James Fry. The Austin Chronicle. Retrieved from http://www.austinchronicle.com/daily/music/2015-11-23/dmt-journeys-with-devin-james-fry/
DeKorne, J. (1992). Entheogen: What’s in a word? The Entheogen Review, 1(2), 2.
DeKorne, J. (1993). Smokable DMT from plants. The Entheogen Review, 2(4), 1–3.
DeKorne, J. (1994). Psychedelic shamanism: The cultivation, preparation, and shamanic use of psychotropic plants. Port Townsend, WA: Breakout Productions.
Doyle, R. M. (2011). Darwin’s pharmacy: Sex, plants, and the evolution of the noösphere. Seattle, WA: University of Washington Press.
Ellens, J. H. (2014). Seeking the sacred with psychoactive substances: Chemical paths to spirituality and to god (Vol. 1 & 2). Santa Barbara, CA: Praeger.
Erowid Crew. (2009). 5-MeO-DMT is not ‘DMT’: Differentiation is wise. Erowid Extracts Retrieved from www.erowid.org/chemicals/5meo_dmt/5meo_dmt_article1.shtml
Fadiman, J. (2011). The psychedelic explorer’s guide: Safe, therapeutic, and sacred journeys. Rochester, VT: Park Street Press.
Forstmann, M., & Sagioglou, C. (2017). Lifetime experience with (classic) psychedelics predicts pro-environmental behavior through an increase in nature relatedness. Journal of Psychopharmacology, 31(8), 975–988.
Gaia, G. (2016). Changa’s alchemy: Narratives of transformation in psychedelic experiences (Master’s thesis). University of Amsterdam, The Netherlands.
Gallimore, A., & Luke, D. (2015). DMT research from 1956 to the end of time. In D. King, D. Luke, B. Sessa, C. Adams, & A. Tollen (Eds.), Neurotransmissions: Essays on psychedelics from breaking convention (pp. 291–316). London: Strange Attractor.
Gehr, R. (1992, May 5). Omega man: It’s the end of the world as we know it (and Terence McKenna feels fine). Village Voice, 37(18), 47–48.
Griffiths, R. R., Richards, W. A., McCann, U., & Jesse, R. (2006). Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance. Psychopharmacology, 187(3), 268–283.
Grof, S. (2009 [1975]). LSD: Doorway to the numinous: The groundbreaking psychedelic research into realms of the human unconscious. Rochester, VT: Park Street Press.
Hanegraaff, W. J. (1998). New age religion and Western culture: Esotericism in the mirror of secular thought. Albany, NY: State University of New York Press.
Hanegraaff, W. J. (2006). Introduction. In W. J. Hanegraaff (Ed.), The dictionary of gnosis and Western esotericism (pp. vii–xiii). Leiden, Netherlands: Brill.
Hanegraaff, W. J. (2008a). Reason, faith, and gnosis: Potential and problematics of a typological construct. In P. Meusburger, M. Walker, & E. Wunder (Eds.), Clashes of knowledge (pp. 133–144). New York, NY: Springer.
Hanegraaff, W. J. (2008b). Altered states of knowledge: The attainment of gnōsis in the hermetica. The International Journal of the Platonic Tradition, 2(2), 128–163.
Hanegraaff, W. J. (2010). “And end history. And go to the stars”: Terence McKenna and 2012. In C. M. Cusack & C. Hartney (Eds.), Religion and retributive logic: Essays in honour of Professor Garry W. Trompf (pp. 291–312). Leiden, Netherlands: Brill.
Hanegraaff, W. J. (2011). Ayahuasca groups and networks in the Netherlands: A challenge to the study of contemporary religion. In B. C. Labate & H. Jungaberle (Eds.), The internationalization of ayahuasca (pp. 85–103). Zürich, Switzerland: Lit Verlag.
Hanegraaff, W. J. (2013). Entheogenic esotericism. In E. Asprem & K. Granholm (Eds.), Contemporary esotericism (Gnostica) (pp. 392–409). New York, NY: Routledge.
Hanna, J. (2009). Erowid character vaults: Nick Sand extended biography. Erowid.org/culture/characters/sand_nick/sand_nick_biography1.shtml
Hanna, J. (2012). Aliens, insectoids, and elves! Oh, my! Erowid.org. Retrieved from http://www.erowid.org/chemicals/dmt/dmt_article3.shtml
Hanna, J., Manning, T & Slattery, D. (2012, May 6). Interview with Nick Sand (unreleased). Mind States. Unpublished document in the private collection of John Hanna.
Harrop, J. (2010). The yagé aesthetic of William Burroughs: The publication and development of his work 1953–1965 (Doctoral dissertation). Queen Mary, University of London, UK.
Huxley, A. (2009 [1955]). The doors of perception and Heaven and Hell. New York, NY: Harper Perennial.
Hyperspace Lexicon. (n.d.). DMT Nexus Wiki. Retrieved from https://wiki.dmt-nexus.me/Hyperspace_lexicon
Krippner, S. (2002). Dancing with the trickster: Notes for a transpersonal autobiography. International Journal of Transpersonal Studies, 21(1), 1–18.
Labate, B. C., & Cavnar, C. (Eds.). (2014). Ayahuasca shamanism in the Amazon and beyond. New York, NY: Oxford University Press.
Luke, D. (2008). Disembodied eyes revisited: An investigation into the ontology of entheogenic entity encounters. The Entheogen Review, 17(1), 1–9. 38–40.
Luke, D. (2011). Discarnate entities and dimethyltryptamine (DMT): Psychopharmacology, phenomenology and ontology. Journal of the Society for Psychical Research, 75(1), 26–42.
McKenna, D. J., & Riba, J. (2015). New World tryptamine hallucinogens and the neuroscience of ayahuasca. In M. A. Geyer, B. A. Ellenbroek, C. A. Marsden, T. R. E. Barnes, & S. L. Andersen (Eds.), Current topics in behavioral neurosciences. New York, NY: Springer.
McKenna, T. (n.d.). DMT, mathematical dimensions, syntax and death. Transcript by E. Petakovic of MckennaCountrCulture (YouTube account) [video]. Uploaded August 28, 2013. Retrieved from http://terencemckenna.wikispaces.com/DMT%2C+Mathematical+Dimensions%2C+and+Death
McKenna, T. (1994, July 19–24). Rap dancing into the 3rd millennium. Presented at Starwood XIV Festival, Brushwood Folklore Center, Sherman, New York.
McKenna, T. (1998, December 13). Dreaming awake at the end of time. Talk presented at Fort Mason, San Francisco, California. Transcript by spooky.physics of nndm tube (YouTube account) [video]. Uploaded September 17, 2012. Retrieved from https://terencemckenna.wikispaces.com/Dreaming+Awake+at+the+End+of+Time
McKenna, T. (1992). Food of the gods: The search for the original tree of knowledge. New York, NY: Bantam Books.
McKenna, T., Angus, C. & West, R. (1992) Re: Evolution. On Boss Drum [Vinyl record]. London: One Little Indian.
McKenna, T., & McKenna, D. (1993 [1975]). The invisible landscape: Mind, hallucinogens and the I Ching. New York, NY: HarperOne.
Milhet, M., & Reynaud-Maurupt, C. (2011). Contemporary use of natural hallucinogens: From techno subcultures to mainstream values. In G. Hunt, H. Bergeron, & M. Milhet (Eds.), Drugs and culture: Knowledge, consumption and policy (pp. 149–170). New York, NY: Ashgate.
Oroc, J. (2009). The tryptamine palace: 5-MeO-DMT and the Sonoran desert toad. Rochester, VT: Park Street Press.
Ott, J. (1996 [1993]). Pharmacotheon: Entheogenic drugs, their plant sources and history. Kennewick, WA: Natural Products Co..
Pickover, C. A. (2005). Drugs, sex, Einstein and elves: Sushi, psychedelics, parallel universes, and the quest for transcendence. Petaluma, CA: Smart Publications.
Pinchbeck, D. (2002). Breaking open the head: A psychedelic journey into the heart of contemporary shamanism. New York, NY: Broadway Books.
Richards, W. A. (2014). Here and now: Discovering the sacred with entheogens. Zygon: Journal of Religion and Science, 49(3), 652–665.
Roberts, T. B. (2013). The psychedelic future of the mind: How entheogens are enhancing cognition, boosting intelligence, and raising values. Rochester, VT: Park Street Press.
Ruck, C. A., Bigwood, J., Staples, D., Ott, J., & Wasson, G. (1979). Entheogens. Journal of Psychedelic Drugs, 11(1–2), 145–146.
SFos. (2000, June 14). The elven antics annex: An experience with DMT (ID 1841). Erowid.org. Retrieved from: http://erowid.org/exp/1841
Sledge, M., & Grim, R. (2013, December 9). If you haven’t heard of DMT yet, you might soon. Huffington Post. Retrieved from http://www.huffingtonpost.com/2013/12/09/dmt-use_n_4412633.html
Smith, H. (2000). Cleansing the doors of perception: The religious significance of entheogenic plants and chemicals. New York, NY: Tarcher.
St John, G. (2011). Spiritual technologies and altering consciousness in contemporary counterculture. In E. Cardeña & M. Winkelman (Eds.), Altering consciousness: A multidisciplinary perspective (Vol. 1, pp. 203–225). Praeger Perspectives: Santa Barbara, CA.
St John, G. (2012). Global tribe: Technology, spirituality and psytrance. Sheffield, UK: Equinox.
St John, G. (2015). Mystery school in hyperspace: A cultural history of DMT. Berkeley, CA: North Atlantic Books.
St John, G. (2017a). Aussiewaska: A cultural history of changa and ayahuasca analogues in Australia. In B. C. Labate, C. Cavnar, & A. Gearin (Eds.), The world ayahuasca diaspora: Reinventions and controversies (pp. 144–162). London: Routledge.
St John, G. (2017b). Hyperespace dans le cyberespace: DMT et méta-ritualisation. Drogues, santé et société, 16(2), 76–103.
St John, G. (2018). The breakthrough experience: DMT hyperspace and its liminal aesthetics. Anthropology of Consciousness, 29(1), 57–76.
Strassman, R. (2001). DMT, The spirit molecule. Rochester, VT: Park Street Press.
Tramacchi, D. (2006). Vapours and visions: Religious dimensions of DMT use (Doctoral dissertation), University of Queensland, Australia.
Turner, D. M. (1994). The essential psychedelic guide. San Francisco, CA: Panther Press.
Turner, V. (1982). From ritual to theatre: The human seriousness of play. New York, NY: Performing Arts Journal Publications.
Turner, V. (1985). Process, system, and symbol: A new anthropological synthesis. In E. Turner (Ed.), On the edge of the bush: Anthropology as experience (pp. 151–173). Tucson: University of Arizona Press.
Universal Shaman. (2004). Mother spirit awaits: Experience with DMT (ID 30919). Erowid.org. September 28. erowid.org/exp/30919
Wasson, R. G. (1957, May 13). Seeking the magic mushroom. Life, 49(19), 100–102, 109–120.
Winstock, A. R., Kaar, S., & Borschmann, R. (2013). Dimethyltryptamine (DMT): Prevalence, user characteristics and abuse liability in a large global sample. Journal of Psychopharmacology, 28(1), 49–54.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2018 Springer International Publishing AG, part of Springer Nature
About this chapter
Cite this chapter
St John, G. (2018). Gnosis Potency: DMT Breakthroughs and Paragnosis. In: Labate, B., Cavnar, C. (eds) Plant Medicines, Healing and Psychedelic Science. Springer, Cham. https://doi.org/10.1007/978-3-319-76720-8_12
Download citation
DOI: https://doi.org/10.1007/978-3-319-76720-8_12
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-319-76719-2
Online ISBN: 978-3-319-76720-8
eBook Packages: Biomedical and Life SciencesBiomedical and Life Sciences (R0)