“Where did all the time go?” That is the ubiquitous question every patient asks after a treatment. They ingest the medicine at 9 a.m. and, after what seems like perhaps an hour or so but was actually five or six, and once the eye mask comes off there is bewilderment as to just how much time has passed. Of course, this is all built on the bedrock notion in Western culture that time is a straight line and linear manifestation. And that there is such a thing as time! Stepping out of existing paradigms, even if for a brief “time” can be eye opening while your eyes are closed. Traditional Native American cultures have long believed that time is a circular phenomenon. Remotely like the movie Groundhog Day suggests, every day is very similar and reoccurring like the last. In indigenous worldviews, the sun rises and the sun sets, routinely; we always have a predictable reset of sorts, the start of what we call a “new day,” or what Arapahos called “sleeps,” both reflecting measurements of time.

I have observed how people using this relational empathogen find wisdom and transformative assistance, not from without, but from within themselves. Once the search for the self-proclaimed shaman in the suburbs has ended, after the Mayo Clinic could not provide personalized care infused with love, and when the last wayfaring guru’s spell persisted for only a couple of days, other solutions may be sought by looking inward. This time, health and recovery must finally arise from deep inside the psyche with an uplift that comes from what some people call the inner physician. It is the natural human propensity to look toward a stranger for answers to personal problems. Anyone familiar with ceremonial MDMA psychotherapy has witnessed the brilliance that rises to the surface amidst the quiet during an hours-long internal gaze. It is a beautiful thing to witness individuals whose self-esteem had once been devastated by abusers lovingly counsel themselves.

As an empathogen, MDMA is regarded as being uniquely designed to assist in the healing of serious relationship rifts, particularly those arising from trauma. Empathogens increase interpersonal empathy, understanding, and connection. Once a healthier sense of connectivity has been restored between broken relationships, many patients experience an enhanced companionship extending far beyond their human acquaintances. Feelings of alienation are replaced by a sense of belonging, not only in a local social sense, but on a planetary level and beyond. Indigenous cultures, like the Q’ero of Peru’s high Andes, have a worldview that epitomizes a wide lens affiliation. Among the Quechua-speaking people several words stand out that are very instructive: munay, Ayni, and apus. Munay means love. Ayni represents give and take, what they refer to as the “law of right returns.” When the two words come together, they are referring to relationships that are built on deep respect and sacred reciprocity.

It may be difficult to review your life story without admitting a few broken rules along the way. When sequestered from the agents of propaganda, and during an MDMA treatment, the full truth can be revealed from deep within yourself. Old rule-breaking behavior might better be reframed as healthy resistance to a previously unhealthy world that surrounded you -- a world characterized by soul suffocation. But when out of self-respect you fight back by defying your oppressors, you may sound like this: “Tell me I can’t speak out…just watch me. From this point on I get to be me.” That was the clarion call of Muhammad Ali, “I don’t have to be what you want me to be. I’m free to be who I am.” Or, in the words of Gandhi: “The only tyrant I accept is the ‘still small voice’ within me. Even though I have to face the prospect of being a minority of one, I humbly believe I have the courage to be in such minority.” In Native American culture Raven and Coyote have long been regarded as trickster figures.

MDMA is one medicine among many that has been shown to foster significant personal growth. Personal observation has revealed that when an indigenously-inspired and soul-based approach is integrated (not stolen or taken out of context), one that includes reverent rituals within a healing ceremony, results will be amplified. In preparing this article a “thank you” goes out to Dine’ (Navajo) Elder, Belinda Eriacho who inspired much of what will be shared here. Primarily, this piece will be about spirit. That is to say we live in an animated world where everything is alive, singing its own unique song, and seeking harmony with all other energies that can be felt, and yes, heard. Science is catching up with Native American cosmology in that devices now can pick up on sounds from some of the least expected sources, like plants. Among plants brimming with spirit include San Pedro (mescaline), ayahuasca, peyote, iboga, mushrooms, tobacco, and many more.

From earlier articles you may recall how the default state network is the “go to” place our mind automatically wanders into, especially when we are relaxed and not distracted by a lot of noise and activity. Out of discomfort we often avoid quiet reflection times when we are likely to revert to a default state of fear, inadequacy, or shame – often the emotional residue of unprocessed trauma. What I’ve learned from the African Bushmen, particularly during their trance-inducing and healing Giraffe Dance, is that their reentry into spirit world is a natural default state of consciousness from which other everyday social activities develop meaning. This default state is something sought out, not avoided. The state reflects the underlying deep reality of the universe, beyond what is right in front of them, and they seek to connect with it on at least a weekly basis.

The storyteller and author, Carlos Castaneda wrote several books about his Yaqui Indian teacher in Mexico, don Juan. Today, there is great skepticism about whether or not his older teacher, a shaman, really existed. Was he a brilliant old man, or if everything was made up by Castaneda, was he the brilliant man? It may not matter. The knowledge shared, no matter where it came from, is enlightening. Don Juan presumably taught Carlos that “Mescalito” – peyote – was a benevolent teacher and protector of man. It was ingested at gatherings of “mitotes” (shamans and sorcerers) who were seeking knowledge of the right way to live. Jimson weed and mushrooms had somewhat similar powers and were referred to as “allies.” The power contained in a chewed mushroom, for instance, was considered a personal ally.

At the foundation of most indigenous cosmologies is the ethic of reciprocity. It is about an exchange of energy that we don’t wait for, but instead initiate. The idea is to give to others without the primary motive of receiving anything in return, yet understanding that life tends to reciprocate if we are fair and generous. The Q’ero people of Peru recognize that interpersonal relationships often cause harm. At the same time, relationships are central to any person’s recovery from painful social encounters. They believe that to promote anyone’s healing it is essential to support a return to their indispensable participation in upholding the deeply intertwined social and world order, lovingly participating with others – what they call ayni, or what can also be understood as reciprocity. To uphold one is too uphold all.

A compilation of ancient African proverbs meant to enlighten, encourage, and entertain.