Psihonautice cotidiene


despre INTEGRITATE 150 150 gabi

Cea mai frumoasa si profunda descriere a INTEGRITATII.



Joseph Wesley Mathews, 1977, Maliwada Human Development Training School:

We are going to visit the arena of Profound Humanness called “Integrity”. Sometimes “integrity” is reduced to mean a kind of moral uprightness and steadfastness, in the sense of saying, “He has too much integrity to ever take a bribe.”

But profound integrity goes far beyond this. Sometimes, in order to distinguish it from more limited popular usage, it is called “secondary integrity”. This is the integrity which is not constrained by limited moralities, however well-intentioned. The integrity that is profound living is the singularity of thrust of a life committed and ordering every dimension of the self towards that commitment. Thus the self is in fact shaped by the self, and focused towards that commitment. You can say that an audacious creation of the self takes place in integrity, without which you are simply the creation of the various forces impacting you in your society.

Thus the basis of integrity is a destinal resolve – a resolve that chooses and sets your destiny and out of which your whole life is ordered. The object of that resolve is the ultimate decision of each person, and each person makes that choice, consciously or unconsciously. To do so with awareness is the height of man’s responsibility. It is incarnate freedom. It is what real freedom looks like.

When man has thus exercised his freedom he realizes that to be true to himself ever thereafter he has a unique position to look at the values of his society. He is no longer bound by the opinions and codes of his fellow-man, but reevaluates then on the basis of their impact on his destinal resolve.

Thus the man of integrity is continuously engaged in a societal transvaluation, a moving across the values of society and reinterpreting them in line with his life’s thrust. It does not give him the liberty of ignoring his society, but his obligation transcends the conformity of living within the codes and mores of his society. Thus the man of profound integrity always seems to not quite fit with his fellow-men, but his actions always are appropriate for him, even to those who oppose him.

No matter how odd the man of profound integrity appears to his neighbors, he experiences himself as securely anchored. While he is very clear that this world is not his home, nevertheless he experiences himself as having found his native vale. He experiences an eternal at-one-ness, not so much with the currents and waves of activity around him, but with the deeper trends of history itself. Amid the flux of wavering to and fro that is so evident in others, he experiences an inexplicable rootedness, as though he has sunk a taproot deep into the foundations of the earth itself. Though he experiences his life as a long journey, even an endless journey, towards the object of his resolve, yet he never senses himself as a stranger on the journey It’s as if he’d been there before. Original integrity is experienced primarily by this sense of at-one-ness.

Kierkegaard once write a book about this kind of integrity that he titled, “Purity of Heart is to Will One Thing”. An ancient philosopher focused his wisdom around this integrity with the advice, “Know yourself, and to your own self, be true.”

Intensive Ayahuasca Program for Leaders and Pioneering Practioners in Health-Related Services

Intensive Ayahuasca Program for Leaders and Pioneering Practioners in Health-Related Services 150 150 gabi

This will be a truly groundbreaking program of deep healing, individual transformation and personal mastery. This very special retreat will be a powerful synthesis of ancient Amazon healing traditions with pioneering ontological inquiry, deep processing, and alignment work. For the first time ever, Dr. Gabor Maté will be coming to work with ayahuasca in the Peruvian Amazon, collaborating with Richard Condon, two masters in their respective fields, together with a team of six master Shipibo healers and Matthew Watherston, the Founder of the Temple of the Way of Light.

This unique program has been designed for people who have a widespread impact already in the world. This by-application only retreat will be carefully curated and is designed for highly successful practitioners and leaders working specifically in the fields of healthcare and individual and social transformation. The intention of this retreat is to support participants to significantly elevate their lives, their patients and clients, and the world around them.

This event is designed for pracitioners and leaders in:

  • Medical care
  • Psychology, psychiatry, and neuroscience
  • Personal mastery, leadership, and organizational development
  • Health sector venture capital and finance
  • Health-focused media
  • Health and human services strategy, policy, and administration
  • Environmental, cultural, and social impact

The Program

Shipibo plant-spirit shamanism is an ancient and sophisticated healthcare system that reaches into the energetic, emotional, and psychological roots of trauma. The healers operate in ceremony as a medical team, each delivering on their particular skills and specialties, providing individualized attention throughout the retreat to participants specific to their needs.

There will be expertly guided throughout the retreat, with a daytime program of group processes led by Gabor and Richard, and 5 nighttime ceremonies, combined with daily healing activities led by a team of 3 female and 3 male Shipibo healers.

The day-time workshops will build on and compliment the profound healing experiences in ceremony. Through Compassionate Inquiry, Gabor will be supporting participants to clear their past, and through Alignment Work, Richard will help create the future by learning how the life can be informed and inspired by the “Calling.” This work offers the possibility of bringing unexpected opportunities and powerful ways of being into existence in life, in relationships and in work in the world. These unique practices offer the possibility for radical transformation and will support participants to live an authentic, aligned, and extraordinary life.

This is rigorous work delivered by true experts in healing and transformation.

There will be approximately 80-90 day-time hours of structured interactive content, with periodic breaks to allow for individual processing and group meals (and a little bit of sleep!). The work in ceremony and workshop discussions with Dr. Maté and Richard Condon are intentionally designed to deeply challenge participants already operating at a high level.

This program is not for beginners nor for the faint of heart.

The Healers (Shipibo Onanya)

All ceremonies and daytime healing activities will be led by Maestra Laura, Maestra Lila, Maestra Rojelia, Maestro Jose, Maestro Urias and Maestro Damian. This team are some of the most respected, kind-hearted and powerful healers (Onanya) from the Shipibo tribe, who are experts in ayahuasca healing and plant-spirit shamanism of the Amazon.

The Onanya bring a rich cultural and medicinal legacy, time-honored rituals, intricate practices, an expansive cosmology, an encyclopedic knowledge of medicinal plants of the Amazon and a far-reaching ancestral lineage to the healing process.

In the Shipibo tradition, the healing process is focused on cleansing and purifying the energy field that surrounds us – or niwe in their language – which can pick up toxic energies from the environment and the traumatic issues of our past. The Shipibo healers’ encyclopedic knowledge of medicinal plants (rao) of the Amazon Rainforest allows them to heal a huge range of psycho-spiritual, emotional and sometimes physical conditions. They do this through ancient healing practices involving incredibly beautiful ikaros (songs of the plants), intense perfumes, individually prescribed plant remedies and powerful energetic work.

A New Paradigm in Healing, Integration, and Transformation

After 12 years of working with nearly 7,000 thousand people who have come to the Temple seeking ayahuasca for healing, direction, personal growth, and spiritual development, we’ve seen an incredible number of positive results. And yet, we recognize that for there to be long-term and tangible impact in your everyday life we need to fully understand how to integrate our experiences with ayahuasca. We see the profound potential that a transformed and awakened individual has to impact their families, communities, and beyond. And so, we are committed to constantly developing and bringing together the very best tools and practices to support you not only during retreats, but once you go home.

It is no measure of health to be well-adjusted to a profoundly sick society” – J Krishnamurti

We define ayahuasca integration as a plant-assisted process of self-mastery. Throughout this workshop, we will be sharing the most powerful tools we know to help you with the integration process. These tools include both past-based and future-oriented inquiry in order to prepare you to freely – as in unlimited and unrestricted by the past – create a life that is deeply fulfilling, fully expressed and profoundly meaningful.

We have also observed that no matter much how much trauma resolution and energetic healing work we do, if we don’t transform our views of ourselves and the world around us — or in other words, if we continue to live with views and behaviours that are not aligned with our soul’s calling – our symptoms come back. Our lives are for the most part unconsciously driven by views we hold about ourselves that are a consequence of difficult and traumatic experiences predominantly from our childhoods. Our current environment, including our relationships, jobs, living situations – everything ­– consistently reflect those views.

The work of integration is fundamentally about bringing a profound level of integrity into our lives, understanding the importance of honouring the sacredness of our word, and redesigning our lives by transforming our views about ourselves, people and the world around us.

When you change the way you look at things, the things you look at change” – Max Planck


Dr. Gabor Maté

Gabor is a world-renowned physician, speaker, author, public figure, and leading expert in the field of addiction. His focus has been on the impact of early childhood and developmental trauma on later life health and well-being. He speaks often at psychedelic conferences and events, and is a powerful advocate for the healing potential of these medicines.

“Trauma is not about what happened to you; it’s about what happened inside of you as a result of what happened to you.”

Gabor has been refining his method of Compassionate Inquiry for decades. Over many years, he has also developed a way of bringing group processing to ayahuasca retreat settings. This inquiry-based approach draws on work from attachment theory, developmental neurobiology, somatic-based trauma therapies, non-dual spiritual teachings, and his own clinical observations and expertise.

It is particularly well-suited to helping the Western mind integrate the visionary experience by cutting through story, identifying how unconscious conditioning is impacting our experience of the world and ourselves, and tuning in curiously to what the medicine is trying to show us— which will necessarily be beyond the scope of our rational comprehension. He has a famously laser-like ability to get to the heart of an issue, and to compassionately guide people to new and deeper kinds of understanding.

“The Buddha rightly taught that with our minds we create the world. What he did not say, and what is equally true, is that before we create the world with our minds, the world we are born into creates our minds.”

Much of Gabor’s inquiry work is childhood-focused, informed by both the latest science and his original insights on how early environments shape the developing minds, brains, and personalities of human beings. His leading-edge work and unique approach is focused on clearing the past and getting freed up from what happened— which often leads to the next obvious question: now what?


Richard Condon

Richard Condon is a master of ontological inquiry, who after four decades of pioneering transformational work has developed a new access to living a powerful and fulfilling life – what he calls “living an aligned life.”

Fundamentally, at the core, this revolutionary process creates a context from which to live your life, recognizing that many of us feel instinctively that there is an underlying intention to why we are living. His work makes room for heart and soul, and is the best we’ve ever seen at the future piece of the puzzle.

At its simplest, it is discovering and creating the Fundamental Intention for our life, and then exploring what it takes to live truthfully and powerfully from the declared North Star of our lives. The fundamental principles that he works from are that we can invent, design and fulfill our own authentic and heart-based lives and subsequently then act, in thought speech and action, consistently and coherently with what our lives are about.

Richard’s work uses an ontological inquiry-based method which leads you to your Original Intent or Calling. In concert with Gabor’s work, his methodology is focused on empowering you to discover what is it in your life that is moving, meaningful, and inspiring. Calling work offers a powerful practice and set of tools whilst working with ayahuasca and fundamentally, in supporting integration of ayahuasca healing in your life. By connecting to your experience on retreat and committing to the Calling / Alignment practices, you can design your life to be of service to yourself and others.


Matthew Watherston

Following his first visit to the Amazon and a life-changing shift in his perspectives after experiencing ayahuasca for the first time, Matthew founded the Temple in January 2007. Since then, he has worked passionately to manifest his vision to build a pioneering Amazonian healing center focused on responsibly faciltating indigenous healing for western guests and working in reciprocity with the people of the Amazon and their environment. Over the last 12 years, together with an incredible team, he has developed the Temple to become a flagship model of a plant-medicine based, conscious healthcare business with a strong commitment to social and environmental responsibility in the Amazon and beyond.

Since 2007, Matthew has immersed himself in Traditional Amazonian Medicine and recognizes its significant potential as a healthcare system that can successfully address many modern issues. He has undergone a deep personal healing journey since arriving in the Amazon, has apprenticed with three traditional healers and is dedicated to ensuring that the ancient medical traditions of the Amazon are honored and respected.

He believes passionately in giving back to the people and the land and has founded two Peruvian non-profit organizations – Alianza Arkana (January 2011) and The Chaikuni Institute (January 2013) – implementing outreach programs in environmental justice, human rights, permaculture/regenerative development and intercultural education. His lifetime goal is for the Temple to become a university hospital taking part in the creation of a new paradigm in healing and consciousness.



Mandru ca voi participa :)!!

18 – 29 iunie 2019

Temple of the Way of Light, Amazon, Peru


despre Speranta, de la Dalai Lama

despre Speranta, de la Dalai Lama 150 150 gabi

Dalai Lama, 01.04.2019:

The very purpose of life is to find happiness. This is sustained by hope. We have no guarantee about the future, but we live in hope of something better. Hope means keeping going, thinking ‘I can do this.’ It brings inner strength, self-confidence, the ability to do what you do honestly, truthfully and transparently……

despre Initiere

despre Initiere 150 150 gabi

Mircea Eliade, Nasteri mistice:

Initierea se afla in miezul oricarei existente umane autentice. Si aceasta din doua motive: pe de-o parte, pentru ca orice viata umana autentica presupune crize profunde, incercari, suferinta, pierderea si recucerirea eului propriu, “moarte si inviere”; pe de alta parte, indiferent de gradul de impliniri la care a a juns, la un moment dat orice om isi vede viata ca pe un esec.

In astfel de momente de criza totala, numai o singura speranta pare sa ofere o solutie: aceea de a-si lua viata de la capat. Daca putem spune ca initierea constituie o dimensiune specifica a existentei umane este inainte de toate pentru ca numai initierea confera mortii o functie pozitiva: aceea de a pregati noua nastere spirituala, accesul la un mod de a fi nesupus actiunii devastatoare a Timpului.

despre Gandire

despre Gandire 2048 1833 gabi

Gandirea este un instrument al mintii care ajuta fiinta in scopuri precise, pentru a face  sau a avea. Gandirea apartine unui anumit nivel al constiintei, cel instrumental (faptic, logic, concret).

Cunoasterea fiintei umane inseamna mai mult decat intelegerea modului sau de gandire sau functionare logica (indiferent de logica propusa). Mai inseamna ambitiile, idealurile, valorile, talentele si abilitatile, simtirile acelei fiinte unice.

Daca ne folosim doar gandirea in calauzirea propriei vieti vom avea o cale limitata.

Daca ne folosim doar gandirea in cunoasterea altor fiinte vom avea o intelegere limitata.



Un fel de Introducere in Psihiatria Psihedelica

Un fel de Introducere in Psihiatria Psihedelica 2000 1000 gabi

Incep aceasta introducere plecand de la concluziile articolului Serotonin and brain function: a tale of two receptors (Serotonina si functionarea cerebrala: povestea a doi receptori), al lui R.L. Carhart-Harris si David J. Nutt, publicat in Journal of Psychopharmacology, in 2017. Si asta pentru ca in psihiatria de astazi serotonina este regina psihofarmacologiei, neurostiintelor, a cercetarilor pe soricei, a intregii industrii farmacologice, a plafarelor si suplimentelor de toate felurile.

Articolul celor doi renumiti cercetatori se focuseaza pe o problema inca nerezolvata a neuropsihofarmacologiei, si anume Cum functioneaza serotonina in creier? Se pleaca de la premiza cunoscuta, si anume, ca principala functie a serotoninei cerebrale este sa imbunatateasca raspunsurile adaptative aparute ca raspuns la conditii de viata adverse, prin intermediul a doua cai:

(1) o cale de coping pasiv, care imbunatateste toleranta la factorii stresanti si care este mediata prin stimularea postsinaptica a receptorilor 5-HT1A, cu 5-HT1AR dominant in conditii obisnuite de stres. Receptorii 5-HT1AR se gasesc in special in sistemul limbic (circuitul stresului). Prin stimulare acestora scade responsivitatea sistemului limbic si astfel mediaza mecanisme pasive de coping: scade senzatia de stres, scade impulsivitatea, agresivitatea si anxietarea. Functiile care cunosc o imbunatatire sunt: cresterea rezilientei, imbunatatirea rabdarii, cresterea tolerantei la stres, tocire emotionala. Aceasta este calea clasica de operare a psihofarmacologiei de azi, a medicamentelor tip SSRI.

(2) o cale de coping activ asociata cu cresterea plasticitatii care poate imbunatati abilitatile individului de a identifica si depasi sursele de stres prin schimbarea perspectivei si/sau a comportamentului. Aceasta cale este mediata prin stimularea postsinaptica a receptorilor 5-HT2A, cu 5-HT2AR devenind maxim functionali cand nivelul de stres ajunge la nivele critice. Receptorii 5-HT2AR se gasesc raspanditi la nivelul cortexului si prin stimlulare cresc entropia corticala. Prin stimulare post-sinaptica scade rigiditatea gandirii si se observa o imbunatatire a sentimentelor pesimiste. De asemenea, creste plasticitatea neuronala, creste sensibilitatea fata de mediul inconjurator, creste capacitatea de invatare dar si de re-invatare, creste adaptabilitatea si capacitatea de schimbare. Aceasta este calea de operare a substantelor psihedelice. Este in anul 1998 cand cercetatorul elvetian Franz Vollenweider a demonstrat ca LSD-ul si psilocibina actioneaza in creier prin unirea cu receptorul 5-HT2A.

Autorii sugereaza ca aceste doua functii (ameliorarea stresului, via 5-HT1AR si cresterea plasticitatii, via 5-HT2AR) sunt distincte, chiar in opozitie in anumite situatii, dar ambele scad simptomatolgia depresiva si imbunatatesc starea de bine. De aici apare dilema, daca este mai bine sa ai o abordare care creste capacitatea de a suporta pasiv suferinta sau, daca este mai bine sa ai o abordare care sa stimuleze initierea activa a unor schimbari cu potential satisfacator.

Aceste doua cai nu trebuie sa fie neaparat absolute si este posibil ca cele doua functii sa fie complementare. Cu toate acestea, autorii anticipeaza ca antidepresivele conventionale, precum SSRI-urile (care functioneza pe prima cale) si substantele psihedelice (precum psilocibina, ayahuasca, LSD etc, care functioneaza pe cea de-a doua cale) vor deveni doua optiuni concurente pentru tratamentul anumitor tulburari precum depresia sau adictia. Autorii sustin ca acest lucru se datoreaza fundamental faptului ca, cele doua grupe de substante, functioneaza pe doua cai diferite dar, si datorita dificultatii de a combina cele doua tipuri de substante, SSRI-urile atenuand efectele psihologice ale substantelor psihedelice.

Psihedelic provine din greaca, psyche – minte si delein – a se manifesta, ceea ce in engleza se traduce ca “mind manifesting” si, in romana, ar putea fi mintea manifesta (sau mintea care se manifesta). Este in anul 1956 cand, intr-o scrisoare adresata lui Aldous Huxley de catre Dr. Humphry Osmond, acesta scrie “To fathom hell or soar angelic, just take a pinch of psychedelic.”. Acesta este momentul in care este inventat termenul de psihedelic. Pana la acel moment aceste substante erau denumite psihomimetice sau halucinogene. Acestia au continuat sa foloseasca acest termen pentru a descrie efectele LSD utilizat ca adjuvant in psihoterapie.

Psihedelicele sunt un grup de substante psihoactive care altereaza in mod profund perceptia, procesele cognitive si starea de constiinta, prin actiune agonista asupra receptorilor serotoninergici 5-HT2A, la nivel cortical.

Istoria substantelor psihedelice ne poate duce la peste 5000 de ani I.C, la frescele din Algeria, unde s-a observat utilizarea ciupercilor de catre samanii timpului. De-a lungul vremurilor substante/plante precum psilocibina, mescalina, DMT, peyote, iboga, amanita muscaria, salvia, ayahuasca etc se regasesc in diverse scrieri si denumiri si le intalnim pe multiple meleaguri ale lumii, in principal in cadrul unor ritualuri cu scopuri vindecatoare.

In cultura occidentala aceste substante au devenit cunoscute odata cu descoperirea acidului dietilamidolisergic (LSD) de catre dr. Albert Hofmann, in 1943. In anii ce au urmat psihedelicele au fost utilizate in psihiatrie, psihoterapie si psihanaliza cu peste 500 studii stiintifice publicate si rezultate remarcabile.

Din pacate, utilizarea recreationala masiva, in scopuri anti-sistem, contra-culturale, in sub-culturi de tip New Age, dar si alti factori de tip politic, ideologic sau dogmatic circumstantial au facut ca din anul 1970, si anii urmatori, aceste substante sa devina interzise prin Conventii ale ONU.

Au urmat peste 25 de ani de liniste in cercetarea substantelor psihedelice, desi aceasta intrerupere nu poate fi vazuta astazi decat ca o isterie a momentului care a costat omenirea probabil sute de mii de pacienti cu adictii, depresie, anxietatea care ar fi putut beneficia de aceste tratamente. Un exemplu de estimare ar fi că, din 1970, peste 200 de milioane de oameni din întreaga lume au murit prematur din cauza alcoolismului. Dacă tratamentul cu LSD ar fi fost continuat, putem estima că cel puțin 10% din aceștia ar fi devenit abstinenți, prevenind astfel în jur de 20 de milioane de morți premature. S-ar putea argumenta astfel că acesta este cel mai grav caz de cenzură medicală din istorie. Cazul LSD-ului este poate cel mai convingator caci exista peste 150 de studii stiintifice publicate pre-interzicere dar vorbim, de fapt, de peste 15 compusi cu proprietati psihedelice si terapeutice.

În ultimii ani a existat o mișcare din partea unor oameni de știință de a schimba lucrurile. Studiile de imagistică cerebrală asupra psilocibinei (ingredientul activ descoperit din ciupercile psihedelice) şi LSD-ului, conduse de Imperial College of London si Fundația Beckley, au dovedit potentialul  acestor substanțe de a întrerupe circuite cerebrale şi procese de gândire dezadaptative. Psilocibina, ingredientul activ din „ciupercile psihedelice”, acidul lisergic dietilamid-25 (LSD), 3,4-metilendioximetamfetamina (MDMA), ketamina, mescalina, ayahuasca, ibogaina şi alte substanțe au devenit recent subiectul studiului principalelor centre de cercetare psihiatrica din lume.

Peste 200 de studii clinice sunt astazi in derulare in centre precum Imperial College of London,University of Gothenburg, Yale University, UCLA School of Medicine, Johns Hopkins University School of Medicine, Bristol University, NYU School of Medicine, Multidisciplinary Association for Psychedelic Studies –  MAPS, Beckley Foundation, Heffter Research Institute etc. Principalele linii de cercetare se grupeaza sub denumirea de Psychedelic Assisted Psychotherapy:

  • pentru Depresie: Ketamina, Ayahuasca, Psilocibina, LSD
  • pentru Tulburarea Obsesiv Compulsiva: Psilocibina
  • pentru Adictii: Ibogaina, Ayahuasca, Psilocibina, MDMA, LSD
  • pentru Anxietate sociala: MDMA si CBD/THC
  • pentru Tulburarea de stres post-traumatica: MDMA si Ayahuasca
  • pentru Tulburarile psihice legate de sfarsitul vietii sau cancer:Psilocibina, MDMA, LSD.

 Printre aspectele captivante ale substanțelor psihedelice este faptul că potențialele beneficii terapeutice nu rezultă din administrarea zilnică a unei pilule de-a lungul mai multor luni sau ani, ci rezultatele pot apărea după o singura administrare, cu o durată de câteva ore – descris însă de mulți ca fiind atât de intens cât să le schimbe cursul vieții. Medicatia psihiatrica traditionala de astazi are eficacitate limitata la o proportie semnificativa de pacienti, este asociata cu reactii secundare uneori severe, trebuie administrata zilnic, pe perioade lungi, deseori ani si, de cele mai multe ori, intalnim pacieti rezistenti la tratament care necesita mai multe tipuri de medicatie in acelasi timp.

Majoritatea studiilor publicate in ultimii 20 de ani au utilizat o singura doza de substanta psihedelica, asociata cu psihoterapie. Substantele psihedelice nu par a fi tratamente cronice, ci adjuvante punctuale ale procesului terapeutic. Aceste substante introduc o noua paradigma (sau readuc in lumina una veche) in care psihoterapia si psihofarmacologia, impreuna, pot constitui tratamente eficiente, pe perioade limitate dar cu efect pe termen lung. Este important de stabilit aici care este rolul psihoterapiei, daca scolile de psihoterapie actuala pot internaliza in teoriile lor modul in care efectele psihedelice ale acestor substante se pot integra in viata individului aducandu-i bunastare.



In 2018 am participat la Colocviul de Psihiatrie Psihedelica, care a avut loc la Stockholm, si la Beyond Psychedelics 2018, care a avut loc la Praga. Ceea ce am inteles din prezentarile care au parcurs ultimii 20 de ani de cercetari psihedelice este faptul ca se deschid noi paradigme in psihiatrie: (1) schimbarea de paradigma de la “drogurile ucid” catre, substantele cu proprietati psihedelice pot fi tratamente in tulburarile psihiatrice; (2) schimbare de paradigma legala de la “drogurile sunt ilegale” la substantele cu proprietati psihedelice pot constitui baze de cercetare stiintifica si pot fi utilizate in varii feluri si paradigme conceptuale; (3) schimbare de paradigma de la psihiatria pur biologica catre intelegeri ale constiintei care includ si invataturile samanilor, ale budismului, ale vrajitorilor…

Experienta mea personala cu ayahuasca, cea a intelegerii ritualurilor samanice, experienta starilor de constiinta extinsa, mi-au adus o cunostere a mintii umane absolut noua si ne-intalnita in invataturile medicinei, psihanalizei sau altor stiinte umaniste pe care eu le-am intalnit. Sunt convins ca aceste substante, impreuna cu cunoasterea altor invataturi precum cele samanice, budiste, spirituale pot aduce multa bunastare pacientilor ce sufera de tulburari psihice grave precum depresie, adictie, anxietate, psihoze, si nu numai!!

Intamplator sau nu, am crescut invatand psihiatria care il avea ca tsar pe dr. David Nutt (inceputul anilor 2000). Din anul 2009, eu terminasem toate formele de formare psihiatrica, dr. Nutt a fost detronat si defaimat, dupa ce a facut afirmatii precum: ‘Ecstasy was no more dangerous than ‘riding a horse.’ sau ‘Cannabis, Ecstasy and LSD are less dangerous than alcohol’.

“For the brave new psychiatry of the future – that many would like to see – decisions about whether to passively endure or actively address, may become increasingly pertinent.” concluzioneaza R.L. Carhart-Harris si David J. Nutt articolul Serotonin and brain function: a tale of two receptors.




Cateva repere istorice:

1897 – Arthur Heffter demonstreaza ca mescalina este substanta psihedelica principala din peyote, consumand 150 mg de hidroclorid de mescalina. Este prima experienta psihedelica cu un compus purificat.

1902 – Un articol despre peyote apare in Popular Science: Mescal: A Study of a Divine Plant”.

1912 – Anton Köllisch sintetizeaza pentru prima data MDMA si este patentat de Merck Pharmaceuticals, in Germania.

1919 – Ernst Spath sintetizata pentru prima data Mescalina.

1924 – Louis Lewin publica Phantastica, reper in psihofarmacologie.


1931 – Chimistul britanic Richard Manske sintetizeaza DMT si il numeste “nigerine”.


1938 – Dr. Albert Hofmann, care lucra pentru Sandoz Laboratories, sintetizeaza LSD cu scopul de a obtine un stimulant respirator si circulator.

1943 (19 aprilie) – Bicycle Day: Albert Hofmann isi auto – administreaza, intentionat, pentru prima data in istorie, 250 μg de LSD.



1947 – Sandoz Laboratories pune pe piata LSD sub numele de Delysid, ca medicament psihiatric pentru o varietate de tulburari psihice. In campania sa de marketing, Sandoz sugereaza ca psihiatrii consuma LSD pentru a dobandi o mai buna intelegere subiectiva a experientei pacientilor cu schizofrenie, si multi au facut-o. Tot in acest an a fost publicat de Werner Stoll, in the Swiss Archives of Neurology, primul articol despre efectele LSD-ului asupra mintii.

1952 – Dr. Charles Savage publica primul studiu despre utilizarea LSD pentru tratamentul depresiei. Tot in acest an, Dr. Humphry Osmond si Dr. Abram Hoffer incep utilizarea LSD si a mescalinei pentru a trata dependenta de alcool.

1953 – Dr. Ronald Sandison deschide prima clinica care foloseste LSD, la Powick Hospital, in Anglia. Utilizeaza LSD ca adjuvant pentru curele de psihanaliza. Numeste efectul LSD-ului, “psiholitic”.

1954 – Eli Lilly Company incepe productia de LSD.

1957 – Descrierea structurii chimice a ibogainei este publicata in Journal of the American Chemical Society.



1958 – Dr. Albert Hofmann izoleaza si determina structura a doi agenti activi din ciupercile halucinogene. Le-a numit psilocibina si psilocin. In acelasi an publica sinteza psilocibinei.

1960 – Sandoz Pharmaceutical incepe productia de comprimate de psilocibina. Fiecare cpr. continea 2 mg de psilocibina.

1962 – 1963 – Dr. Howard Lotsof coordoneaza cercetari privind utilizarea ibogainei pentru tratamentul dependentei de heroina si a dependentei de cocaina.


    1964 – Dr. Alexander Shulgin sintetizeaza DOM.


1965 – A fost publicata, in Experientia, prima analiza a veninului broastei Sonoran Desert (Bufo alvarius). Pana la 15% din acest venin este format din 5-MeO-DMT.

1965 – Bowden, Drysdale si Mogey publica “Constituents of Amanita muscaria” in revista Nature. Ei au determinat ca efectele psihedelice al ciupercilor sunt produse de muscimol.

1970 – LSD, psilocibina, psilocin, mescalina, peyote, canabis, MDA si DMT devin ilegale la nivel global (lista I a Conventiei ONU).

1974 – 2C-B este sintetizat de catre dr. Alexander Shulgin.

1985 – In SUA este oferit un grant de cercetare doctorului Howard Lotsof, pentru a studia ibogaina in procese de dezintoxicare ultra-rapida.

1990 – Dr. Rick Strassman incepe, la University of New Mexico, un studiu de 5 ani, aprobat de DEA, in care a administrat DMT la 60 de voluntari.

1998 – Este anul cand cercetatorul elvetian Franz Vollenweider a demonstrat ca LSD-ul si psilocibina actioneaza in creier prin unirea cu receptorul 5-HT2A.

1999 – Dr. Roland Griffiths initiaza la Johns Hopkins University un program de cercetare a efectelor psilocibinei (liniile de cercetare: psilocibina pentru tratamentul dependentei de fumat; psilocibina pentru tulburari legate de sfarsitul vietii; psilocibina la tulburarile psihice ale pacientilor cu cancer; studiul efectelor mistice ale psilocibinei la voluntari sanatosi).

 2014 – Dr. Robin Carhart-Harris, folosind tehnici de scanare avansata (fMRI Scan) a reusit sa produca o harta a comunicarii interne a creierului. In stare de constiinta normala (stanga), diversele retele neuronale ale creierului comunica majoritar in interiorul lor, existand putina comunicare intre retele. Sub influenta psilocibinei (dreapta), apar mii de noi conexiuni intre retele, ceea ce face ca un creier sa fie mai integrat.




Tamangi, samanism si psihoterapie

Tamangi, samanism si psihoterapie 800 533 gabi

Tamangii sunt o populatie de origine tibetano – birmaneza care astazi reprezinta cel mai numeros grup etnic din Nepal, cu o populatie de aproximativ 500 000 de indivizi. Ei traiesc in general in muntii desi exista o mica minoritate care traieste si pe Valea Kathmandu-ului.

Tamangii sunt budisti desi putini cunsoc doctrina budista caci nu stiu sa scrie sau sa citeasca. De asemenea ei nu practica meditatia. Budismul practicat de tamangi este bazat pe animism. Lumea tamangilor este populata de spirite care traiesc in copaci, in pasari, in lucruri si obiecte, in relatii sau comunitati, rauri sau cascade….Tamangii cred ca aceste spirite stau la originea majoritatii binelui si raului din lume. Ei considera ca spiritele sunt cele care provoaca ca o vaca sa nu dea lapte, ca o femeie sa nu poata face copii, ca recolta sa ia foc sau sa fie inundata, ca doua persoane sa aiba un conflict etc…. Cand o astfel de situatie se intampla un spirit cauzator este identificat si un ritual va fi prescris pentru a-l risipi.

Samanii sunt maestrii spiritelor. Ei au dezvoltat tehnici de a controla spiritele. Ei isi pot utiliza puterile pentru a combate spiritele rele, pentru a face exorcitii si pentru a vindeca. In ritualurile samanilor tamangi acestia canta la tobe canturi sacre si intra in stari de constiinta extinsa (alterata). Aceste stari ei le interpreteaza ca stari de posedare sau calatorii ale sufletului. Eliade (1964) utiliza termenul de zbor magic (“magical flight”) pentru a descrie aceste stari de constiinta in care ajung samanii in ritualurile lor.

In aceste stari, samanii tamang cred ca sufletul lor paraseste corpul pentru a strabate lumi cosmice. Aceste incursiuni au scopul de a regasi si reintoarce un suflet furat de catre spirite sau pentru a curata un spirit posedat, acestea fiind considerate cauzele bolilor si ale problemelor din comunitate. Astfel, rolul principal al samanilor in comunitate este de vindecare. Deseori tulburarile pe care le vindeca samanii au la baza conflicte interpersonale, intrafamiliale, conflicte intre mai multi membrii ai comunitatii. Ei considera ca acestea produc dezechilibre la nivelul mintii si corpului pe care spiritele le pot re-echilibra. Munca lor seamna foarte mult cu psihoterapia.

Initierea in samanism seamana foarte mult cu formarea in psihoterapie. Un tanar tamang care primeste chemarea este acela care la un moment dat in viata sa de copil este lovit de o nenorocire (trauma) sau care sufera tulburari psihice. Acest gen de situatie este interpretat ca o posedare nebuneasca care nu poate fi vindecata decat urmand calea samanismului. Astfel, tanarul tamang intra intr-un proces de formare de 7 ani pe langa un maestru saman (guru). El invata tehnici si ritualuri samanice dar, de asemenea, invata cum sa initieze, sa produca dar si cum sa finalizeze (sa controleze) stari de constiinta extinsa. Aceleasi stari care i-au produs boala initiala, considera samanii, dar pe care acum le poate controla. Este ceea ce l-a facut pe Eliade sa sustina ca trainingul samanilor este atat didactic cat si ecstatic. Este acest fel de training care transforma o “boala initiatica” intr-o “cariera samanica”. Cu alte cuvinte samanul este un “nebun vindecat”. Foarte asemanator cu psihoterapia…….doar ca mai putin recunoscut de practicanti.

Samanii tamangi sunt foarte mandrii de abilitatile lor si isi exprima rivalitatea fata de alti samani in mod deschis. Ei nu impartasesc cunostintele lor decat discipolilor si nimeni nu are voie sa participe la ritualurile lor. In inatalnirile dintre samani acestia devin foarte suspiciosi si realizeaza ritualuri de aparare sau atac uneori foarte ciudate si hilare. Parca si aici seamana cu comunitatea psihoterapeutilor :)).

In Nepal spiritele si oamenii merg pe aceeasi cale. Zeitati de toate felurile, spirite, fantome, sfinti si divinitati convietuiesc pe varfurile, vaile si in padurile din Himalaya. Vindecarea samanica vine din integrarea in armonie a tuturor acestor feluri de fiintare. Sanatatea si binetea nu inseamna un individ sanatos ci o comuniune in armonie, oameni, plante, animale, vant, pamant……si aici e rolul samanilor. Samanismul este o forma de viata. Fiecare trib (nu doar Tamangii) are propria forma si intelegere a samanismului. Dar toate au in comun comunicarea cu spiritele din tot ce ne inconjoara, si, cantatul la tobe.





Voci 1365 2048 gabi

Ziua in care am incetat discutiile cu vocile din capul meu am inceput discutiile cu multiplele mele voci…UPS.



Autobiografie in cinci capitole

Autobiografie in cinci capitole 150 150 gabi

1. Ma plimb pe strada.
Este o groapa adanca in trotuar
Si cad in ea.
Sunt pierdut….nu am nicio speranta.
Nu este vina mea.
Imi trebuie o vesnicie sa gasesc o cale de iesire.

2. Ma plimb pe aceeasi strada.
Este o groapa adanca in trotuar.
Ma fac ca nu o vad.
Si cad iarasi in ea.
Nu-mi vine sa cred ca sunt in acelasi loc.
Dar nu este vina mea.
Imi trebuie si acum mult timp sa ies.

3. Ma plimb pe aceeasi strada.
Este o groapa adanca in trotuar.
O vad ca este acolo.
Dar tot cad in ea….este un obicei.
Ochii imi sunt deschisi,
Stiu unde ma aflu.
Este vina mea.
Ies numaidecat.

4. Ma plimb pe aceeasi strada.
Este o groapa adanca in trotuar.
O ocolesc.

5. Ma plimb pe alta strada.


Intelepciune budista – poem al lui Nyoshul Khenpo.

dependența și…de ce?

dependența și…de ce? 150 150 gabi

Dacă cunoști pe cineva care este dependent (de alcool, de jocuri, de heroină, de iarbă, de…..), fă ceva astfel încât să nu îl întrebi niciodată “de ce …………?“. Această intrebare îl va arunca pe cel dependent în hăul rușinii, al vinovăției, al neîncrederii, al stigmei, al căutării fără de sfârșit si… neputinței. De aici vor urma ascunderea, minciuna, vina, furia ……un ciclu fără de sfârșit.

Dependența nu este o rezolvare ușoară a unor greutăți cunoscute. Dependența este……ca vântul!!

Incearcă să ințelegi durerea ce se încearcă a fi alinată, singurătatea ce se dorește a fi evitată, trauma ce se cere pansată, drumul anevoios al schimbării……..Este foarte greu sa fi prietenul unui om dependent dar poate fi unul din lucrurile cele mai nobile pe care le faci în această viață.

Fi acolo când ți se cere și stai deoparte când nu mai poți, dar nu întreba de ce?


cpp2018 – despre Terapia de Integrare a experientei psihedelice

cpp2018 – despre Terapia de Integrare a experientei psihedelice 150 150 gabi

Marc Aixala este psihoterapeut cu formare in Psihoterapie integrativa si studii de Master in Terapie Strategica. Marc s-a format in utilizarea terapeutica a Starilor de constiinta extinsa/modificata (Non Ordinary States of Consciousness) si in Psihoterapie cu MDMA pentru PTSD. De asemenea, este membru al grupului de formatori din cadrul Grof Transpersonal Training oferind ateliere de formare in Respiratie holotropica.

Este unul din pionierii Psihoterapiei de integrare a experientelor psihedelice oferind suport atat in cadru privat, in Barcelona, dar si in cadrul ICEERS (International Center for Ethnobotanical Education, Research and Service).

Prezentarea sa de la cpp2018 este o valoroasa expunere a unui caz clinic din experienta sa.

Marc Aixalà: Integration of a Difficult Psilocybin Experience in a Clinical Trial. A Case Study


Elisabateth Nielson este psiholog clinician si psihoterapeut in New York, SUA. Cercetarile sale desfasurate la New York School of Medicine s-au axat pe studiul elementelor psihoterpeutice care pot ajuta pacientii sa integreze experientele psihedelice astfel incat sa obtina beneficii clinice.

E. Nielson are formare in terapii care si-au demonstrat eficienta in tratamentul adictiilor (evidence based) precum Interviul motivational sau interventii de Harm reduction. Are studii post doctorale de Psihoterapie psihodinamica la Adelphi University si este trainer in Psihoterapie de Integrare si Harm reduction la Center for Optimal Living.

In prezentarea sa de la Stockholm ne face o trecere in revista a rezultatelor sale privind utilizarea Psilocibinei in psihoterapie pentru Dependenta de alcool si a MDMA in psihoterapie pentru Tulburarea de stres post-traumatic.

Doua studii foarte interesante ale Dr. Nielson sunt, pe de-o parte cel in care a intervievat psihoterapeuti ce utilizeaza substante psihedelice precum LSD, psilocibina sau cannabis in munca lor si, pe de alta parte, cel in care face o incursiune istorica a utilizarii LSD in procesele de formare ale psihoterapeutilor.

Psihoterapia de integrare a experientelor psihedelice, ca parte integranta a Psihoterapiei psihedelice, este o modalitate psihoterapeutica ce apare ca necesitate odata cu renasterea utilizarii substantelor psihedelice in medicina actuala. Este la inceput si cred ca va cunoaste o dezvoltare bogata in viitor.

Elisabateth Nielson ne arata mugurii acestui demers….

Elizabeth Nielson: Do No Harm by Omission – The Need for Psychedelic Integration in Clinical Settings



Maxime multumiri Swedish Network for Psychedelic Science (Nätverket för Psykedelisk Vetenskap). Toate prezentarile de la cpp2018 pot fi vazute pe canalul de youtube al Nätverket för Psykedelisk Vetenskap.



cpp2018 – MDMA pentru tratamentul dependentei de alcool

cpp2018 – MDMA pentru tratamentul dependentei de alcool 2048 918 gabi

Ben Sessa este medic psihiatru, psihiatrie infantila, cu experienta clinica de peste 20 ani in Marea Britanie. In munca sa cu copii care au suferit diverse forme de abuz a observat si studiat traiectoria comuna de la trauma infantila catre adictie si alte tulburari psihiatrice.

Dr. Sessa coordoneaza in prezent primul studiu clinic la nivel mondial privind  psihoterapia cu MDMA pentru tratatmentul adictiei la alcool.

In prezentarea sa de la cpp2018 ne arata rezultatele preliminarii ale acestui studiu dar si o exhaustiva sinteza a ultimilor 10 ani de cercetari psihedelice din Marea Britanie.

Ben Sessa: Child Abuse, Trauma, MDMA Therapy and The Future of Medicine: