I’m very sorry to have to post another notice of someone’s passing so soon after Dale Pendell’s.
On February 3, Michael Harner, who was instrumental in the revivification of both the academic study of shamanism and its interest among the public, “passed peacefully out of this world.” Harner, who has been called “the world’s foremost authority on shamanism,” founded the Foundation for Shamanic Studies in 1979, and it will continue to carry on its mission in his absence.
The Foundation has produced a documentary on Harner’s legacy, which you can view on their website, or below:
As for connections between Terence McKenna and Michael Harner….it was a curious mis-citing of Harner’s work that, in a very direct way, launched Terence’s career. I think that’s the story I’ll choose to tell on this occasion, as it is both amusing and formative on the careers of both McKenna brothers as well as involving Harner’s early influence on the study of ‘psychedelic shamanism’.
The Search for the Violet Psychofluid
When Terence and Dennis McKenna (and some friends) arrived in the Colombian Amazon, they were not looking for the psilocybin mushrooms that came to be the focus of their attention and which, one might say with only minimal exaggeration, launched their careers. During their “experiments” at the tiny mission site of La Chorrera, combining the beta-carboline alkaloids deriving from the Banisteriopsis caapi (ayahuasca) vine with the psilocybin-containing mushrooms that they found plentifully in the surrounding pastures, it was Dennis who seems to have recalled an article by Harner, from which he recalled mention of a magical fluid that shamans produced from their mouths.
In the following passage from True Hallucinations, Terence describes being at La Chorrera and reading Dennis’ personal journal:
…I suggested to Dennis that, rather than arguing with people about the nature of the experience, he should go off by himself and write down all that he thought about the strange sound that he had made. He accepted this advice and made his way back up the hill to the knoll house to be alone and to write:
February 28, 1971
“I approach these pages with a peculiar sense of urgency as a man might who had confronted an unexplainable phenomenon as some impossible creation of dreams or unaccountable natural principle…
Before going further, something tells me that I must consider who I am. Twenty-four hours ago, I thought I knew — now this has become the most perplexing question I have ever been confronted with… These may be the last characters of a crude language that I will ever apply to the description of anything…”
When I read this prologue later, it seemed to me both grandiose and alarming, but Dennis had an aura of calm certitude that seemed to command respect. I felt that the Logos was struggling with the vocabulary of its newest vessel. He seemed to be making more and more sense, to be on to something. I read on:
“Since any phenomenon is, to a point, describable in empirical terms, so too with this one. It has to do with controlling one’s body chemistry in such a way as to produce very specific vocal and audial phenomena: the state becomes possible when highly bio-dynamic vegetable alkaloids, specifically tryptamines and MAO-inhibitors, are introduced into the body under carefully regulated parameters. This phenomenon is apparently possible in the presence of tryptamines alone, though MAO inhibition definitely helps trigger it by facilitating tryptamine absorption. The phenomenon has now been triggered by two people within our group: Terence has been experimenting with vocal phenomena under the influence of DMT for some years now.
Until last night, when I triggered and experienced this sound wave for a few brief seconds under the influence of nineteen Stropharia mushrooms, Terence was the only person I knew who claimed ability to perform this sound…”
Terence goes on telling the story…
Later that afternoon, Dennis came back down to the edge of the river looking for me… There we sat and talked. It had been about sixteen hours since the previous evening’s episode with the strange sound. Dennis said that the writing exercise had been very useful.
[Terence:] “Great! And so what have you come up with?”
[Dennis:] “I’m not sure. I’m very excited, but whatever it is that’s the cause of my excitement is also developing ideas in my mind nearly faster than I can write them down.”
[T:] “Ideas? What sort of ideas?”
[D:] “Funny ideas. Ideas about how we can use this effect, or this stuff, or whatever it is. My intuition is that it is related to the psychofluids that Michael Harner reported in the July 1969 issue of Natural History and to what happened to you in Boudanath. Remember how Harner implied that ayahuasqueros vomited a magical substance that was the basis of their ability to divine? This is like that, some sort of translinguistic stuff made with the voice.”
We talked at length by the river’s edge, ranging over the options and the possibilities. He was insistent in linking my experience in Nepal with a very strange phenomenon that occurred in Jivaro shamanism in Ecuador. The people take ayahuasca after which they, and anyone else who has taken ayahuasca, are able to see a substance that is described as violet or deep blue and that bubbles like a liquid. When you vomit from taking ayahuasca, this violet fluid comes out of your body; it also forms on the surface of the skin, like sweat. The Jivaro do much of their magic with this peculiar stuff. These matters are extremely secret. Informants insist that the shamans spread the stuff out on the ground in front of them, and that one can look at this material and see other times and other places. According to their reports, the nature of this fluid is completely outside of ordinary experience: it is made out of space/time or mind, or it is pure hallucination objectively expressed by always keeping itself within the confines of a liquid.
Harner’s work among the Jivaro did not stand alone. Since the beginnings of ethnographic reporting out of the Amazon there have been rumors and unconfirmed reports of magical excrement and magically empowered psychophysical objects generated out of the human body using hallucinogens and song. I recalled the alchemical observation that the secret is hidden in feces.
[T:] “Matter that is hyperdimensional and therefore translinguistic? Is that what you mean?” I asked Dennis.
[D:] “Yes. Whatever that means, but something like that, I suppose. Gad! Why not? I mean it’s pretty nuts, but it’s also the symbol system we brought with us running into the shamanic magic that we came here looking for. ‘This is what you shipped for, men, to chase the White Whale over all sides of ocean and both sides of earth till he spout black blood and roll fin out.’ Isn’t that your rap?”
The resort to Melvillian rhetoric was unexpected and not like him. Where did he get this stuff? [T:] “Yes, I suppose.”
[D:] But here is the thing; if there is something weird going on, then we should observe it and see what it is and try to reduce it to some coherent framework. Granted we don’t know what it is that we are dealing with, but on the other hand, we know that we came here to investigate shamanic magic generally, so now we have to go to work on this effect, or whatever it is, and just hope that we know what we are doing and have enough data to crack it. We are too isolated to do anything else, and to ignore it might be to squander a golden opportunity.”
Okay, so the above is the setup for the story. Terence and Dennis…in the Amazon….twenty-something….eager to uncover the secrets of psychedelic shamanism……and armed with past experience and a lot of literature on the brain.
The mention of Terence’s experience in Boudanath, Nepal, which Dennis considered comparable to Harner’s description of the shamanic psychofluid is in reference to what has come to be know as the ‘Kathmandu Interlude’ (due to its place and function in True Hallucinations, which involves a sexual encounter between Terence (on LSD) and a woman (on datura) who both smoke DMT and……well, you’d better just listen/read (p. 55) yourself! …Needless to say, there is a psychedelically-derived psychofluid involved…
Oh, what the hell! Here’s part of it:
Then we made love. Or rather we had an experience that vaguely related to making love but was a thing unto itself…
Reality was shattered. This kind of fucking occurs at the very limit of what is possible. Everything had been transformed into orgasm and visible, chattering oceans of elf language. Then I saw that where our bodies were glued together there was flowing, out of her, over me, over the floor of the roof, flowing everywhere, some sort of obsidian liquid, something dark and glittering, with color and lights within it. After the DMT flash, after seizures of orgasms, after all that, this new thing shocked me to the core. What was this fluid and what was going on? I looked at it. I looked right into it, and it was the surface of my own mind reflected in front of me. Was it translinguistic matter, the living opalescent excrescence of the alchemical abyss of hyperspace, something generated by the sex act performed under such crazy conditions? I looked into it again and now saw in it the lama who taught me Tibetan, who would have been asleep a mile away. In the fluid, I saw him, in the company of a monk I had never seen; they were looking into a mirrored plate. Then I realized they were watching me! I could not understand it. I looked away from the fluid and my companion, so intense was her aura of strangeness.
The article of Harner’s that Dennis had recalled on that day in La Chorrera actually appeared in the July 1968 (not 1969) issue of Natural History and was titled “The Sound of Rushing Water,” now considered among Harner’s iconic contributions…and, you can find it cited in the first edition of The Invisible Landscape (1975), the messy nature of the real-time referencing in the Amazon cleaned up for publication, as the sole reference to the ethnographic literature on shamanically-produced psychofluids.
From Chapter 6: An Experiment at La Chorrera:
During the course of our investigation of the shamanic dimension, our attention was drawn to a report of ayahuasca usage among the Jivaro (Harner 1968); the shamans, under the influence of potent monamine oxidase-inhibiting, harmine- and tryptamine-containing Banisteriopsis infusions, are said to produce a fluorescent violet substance by means of which they accomplish their magic. Though invisible to ordinary perception, this fluid is said to be visible to anyone who has ingested the infusion. Ayahuasca is frequently associated with violet auras and deep blue hallucinations; this suggests that ayahuasca may enable one to see at ultraviolet wavelengths, and that this substance may be visible only in the ultraviolet part of the spectrum. We also had occasion to ingest synthetic tryptamines and had observed as a regular feature of the tryptamine intoxication a peculiar audile phenomenon…Individual reports of the subjectively perceived phenomenon exhibit a high degree of similarity.
Our desire to pursue the investigation of this audile phenomenon at greater depth, combined with the curiosity and incredulity which Harner’s report had aroused, led us to travel, in March of 1971, to the tiny mission settlement of La Chorrera, 43 minutes south, 73 degrees west, on the banks of the Rio Igara-parana in Comisaria Amazonas, Colombia. We felt that here we could carry out firsthand observations into the phenomenology of the tryptamine dimension.
It was Harner’s article, then, that provided a significant portion of both the impetus for, and the interpretation of, the experiences that the McKenna brothers were experimenting with and trying to explain…
The irony of all of this is…….Harner’s article contains no mention of this phenomenon whatsoever!! Go ahead, read it yourself….(Harner does mention magical darts but nothing resembling the sort of fluid described by Dennis or Terence for which they specifically cite Harner’s 1968 article on multiple occasions).
I have uncovered a partial recording (previously not available online) in which Terence, in the presence of learned colleagues, discusses this in more detail and admits the flub:
Persistent is the idea that these ayahuasqueros vomit or produce out of their bodies some kind of substance, a magical substance, that is the basis of their witchcraft. And, you know, your attitude toward this can be that it’s sleight of hand or that it’s lying or that it’s absolutely true…
Uh, Dennis, in 1970, came across a reference to this in some piece of literature. I confess that I have occasionally cited it as Michael Harner’s article ‘The Sound of Rushing Water’, which appeared in Natural History magazine in 1967 [it’s 1968]. Just to confirm Marlene [Dobkin de Rios]’s opinion, if you actually read that article, you will discover there is no reference to this in there. Uh, I couldn’t find a reference in the literature until years after our investigation of the phenomenon was pretty much wrapped up. I was amazed to discover that our supposition that such a thing existed actually is supported in the literature. Luis Eduardo Luna…has talked about this in numerous of his more scholarly publications. What is claimed is that there are, among very unacculturated people, a habit, when intoxicated on ayahuasca, of vomiting a material, and then, what’s said of it is that it’s blue, that the shamans use it to accomplish all of their magic, and that when you spread it out on the bottom of a flat bowl that you can see the future in it or the past in it.
So, there you have it……Michael Harner’s non-existent contribution to the careers of the brothers McKenna.
Thanks, Michael, for making the world a more interesting place, as a result of both your real and imagined contributions!