The Naked dialogue w/ joscha bach & sanjana singh

Following is an intellectually stimulating conversation I had with the brilliant Joscha Bach!

On Spotify-

On Apple Podcasts-

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-Sanjana Singh//22.03.2021

Reflections on Aesthetic Phenomenology, Shamanism & A Sketch for Elements of objective psychedelic states

(I was incredibly honoured to interview Dr. Rick Strassman on my podcast- The Naked Dialogue. Here are some reflections that arose in my psyche during our conversation.)

I. Aesthetic Appreciation & Eye-Consciousness

Human Eyes are psychic in nature as such that they continuously are driven towards satisfying those aesthetic needs- which they procure after scanning their immediate external environment. The drive nature permeates the eye-consciousness, hence allowing the eyes to focus on the aesthetics of the environment as opposed to the environment itself.

II. Morality & Ethics: The Sophists, Shamans & Mystical Prophets

The Sophists, from the pre-socratic traditions, were deemed *un-virtuous* on the basis of delivering the knowledge of art of persuasion and rhetorics for a fee. So, what is even a true shaman? Who is a true Guru or a teacher? The Shamans traditionally deliver the healing and guidance for the very virtue in healing others- those who seek spiritual assistance. However, contemporary shamanism is a return to the sophist tradition- as the Shaman becomes *un-virtuous* in delivering the mystical experience with the rightful and moral intent. Therefore, a false Guru figure, its very archetype, implies delivering the false message (the *impure-unvirtuous* message) to their students and spiritual-patients.

III. Bardo Resemblances in Higher Psychedelic States

To what degree does higher LSD & Psilocybin States resemble the DMT-Hyperspace Realm? The Tibetan Book of Dead, as per Timothy Leary- the Bardo Thodol, explains the common different states of a psychedelic experience. The very stage of the loss of ego-consciousness- the peak- the rise of the emergence of the white light signifying the three Bardos, seems to translate into the highest self-actualised realisation possible. And if often times within subjective accounts these higher-potent or higher-dose LSD, Psilocybin & Mescaline (along with other phenethylamines) are said to induce this white-light transcendental state, then what gives N, N-Dimethyltryptamine & 5-MeO-DMT its own unique hyperspace dimension? My speculations from an outsider-perspective (non-experiential) rests upon the hypothesis that this hyperspace dimension is rather an alternate visual dimension that exists within the compounds of the same reality the body resides in. One way to explain this maybe by imagining the continual replication of the hallucinated OEVs & CEVs (Open-Eye Visuals & Closed-Eye Visuals)- this could possibly induce a sense of existing within an alternate dimension from a perceptual view-point.

IV. Jacques Lacan’s Borromean Knot & the Psychedelic State

Jacques Lacan’s conceptualisation of the Borromean Knot between the Imaginary, the Symbolic and the Real can be translated into the sketch of the objectives components of the Psychedelic State. The psychonaut existing within the compounds of the Real, witnesses the assimilation of the Imaginary and the Symbolic through the ethnopharmacologic effects of the Psychedelic State- thereby, inducing the hallucinatory states. As these hallucinatory states, alongside several other effects like distortion of time, from a pharmacological viewpoint can be thus concluded as the objective components of a Psychedelic trip- as they are shared, and hence, collective in essence.

V. On Jungian Unconscious & its significance within a Psychedelic Experience

Through the lens of Jungian Analytical Psychology, the significance of the Unconscious can be roughly bifurcated, pertaining to its respective affects within a Common Psychedelic Experience. The Jungian Personal Unconscious can be identified in the emotive aspects of the psychedelic experience, through a close examination of the personal archetypes and their distinction from the psychedelic experience itself. Archetypes, in as much as they are collective, can also have a personal significance to them- i.e., the projection of the personal significance onto the archetypal pattern. In contrast, the Jungian Collective Unconscious can be recognised within the objective components of the psychedelic experience i.e., the common and shared ethnopharmacologic effects (distinct from affects)- in forms of cultural, religious and geometric archetypal patterns.

-Sanjana Singh//14.02.2021

A Sketch for Visual Hallucinations

“Thoughts were lived!” (P.)

I. The visual field becomes more concentrated on the objects existing in their realtime position i.e., x existing in its absolute essence– the anxiety unfolds the heightening of the essences of the object existing in real time. The visual field becomes cognizant of the sharpness of the objects existing within the compounds of the immediate external stimuli.

II. The melting dimensions of the immediate external reality brings forth a distorted sense of reality with no realisation of time while ascending towards the ego-loss phenomenon. The geometric cubes around the visual fields unveils an expanded sense of atom-composed reality i.e., to be able to harness reductionism in order to denounce the world being reduced to the tiny materialist particles.

III. With the geometric distortions, comes the revelation of the link-image which is the knot between the emerging imaginary and the symbolic. The dissolution of the dynamic patterns within the geometric visual field encompassed with mild auditorial hallucinations harnesses the united unconscious and the conscious sentience as a projection onto the perceived hallucination.

IV. The potency of the Open-Eye Hallucinatory state along with the Closed-Eye Hallucinatory state is able to reproduce a closely-parallel visual-mental dimension distinct from the sense of the presence within the fundamental dimension. The replication of the OPVs onto CEVs, and vice-versa produces the sense of existing within an alternate visual dimension along with a strong mental psychedelic state.

V. Ego-loss within an out-of-body experience induces the insemination of the conception of the ALL is Mind– the unity- the ultimate individuality. The dimensional perceptual awareness and sentience-sense become unified and the entire sense of sentience reduces to one eso/exoteric body.

VI. Hypnagogic hallucinations can be divided into three rough stages- a) Geometric-pattern Visuals, b) Tetris Effects (Working memory and Symbolism from Long-term memory) and, c) An amalgamation of a) and b).

-Sanjana Singh//28.01.2021

Vision 3.0

Down the Rabbit Hole - @realisrealart
Down the Rabbit Hole – @realisrealart (Instagram)

(A) Ego death in the research or act of conscious-exploration cannot be defined as the death of self or individuality, as the ego is merely ancillary to self. Therefore, ego death can be described as per Jungian notions the death of the personal extra-conscious ego while the omnipresent extra-conscious ego remains in partial correspondence with the unknown inside i.e., the unconscious of the endosomatic self. Individuality adheres to the ego as the predominant characteristic, while the ego is the reaction of the conflict between the somatic self and the environment. Hence, the interim loss of personal extra-conscious ego in a conscious exploration is the reduction of the conglomerate ego within the self.

(B) The ego-consciousness perceives the enigmatic essence of the kaleidoscopic apparatus of trance during the alchemical conscious-explorations. The mandalas attempt to seize the self from the Hegelian notion of being-in-itself towards being-for-itself, as Jung places the center of Maya i.e., being and not-being not in ego but as a part of the self. Therefore, in the kaleidoscopic entrance, one loses the instinctive psyche while the vast endosomatic ego struggles as the experience bridges its duality like Isthmus of Suez

(C) The Hermetic principle of rhythm accordant with its gnostic principle of polarity, in the probing of conscious-exploration, allows the vibrant kaleidoscopic mandalas to pose as the neutralizing agent for the chaotic egoistic states of the psyche. Hence, stretching the limits within the subjective inner world while subtly exposing the self to the omnipresent aspects within the psyche. Thus, when asked “Nan yar?“, the consciousness explorer exclaims, “I am the transformation”.

(D) Aliquem alium internum, a climacteric period within the transformation of self as a road towards individuation lets the pneumatikos travel through the temptations or obstacles of sarkikos just like the alchemists desired spiritual metamorphosis in obscurities of matter. Hence, opus contra naturam, a perpetual journey till the eschatology requires a M’tu-ya-kitabu to locate the cave within the Khidr, while stepping on the faustian hybris to ascend to filius sapientiae. 

(E) Summun Bonum as part of the tantalizing experience of conscious-exploration makes the euphoric state cut through the bridge of the subjective and objective individualistic perspective of the human experience of the world. Thus, allowing a cosmic unity wherein the union between Atman-Brahman lets the consciousness and beyond explorer to step on the pathways of spiritual planes all the way from Ajna to Saharsana.