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45 of 46 people found the following review helpful:
5.0 out of 5 stars
A brilliant exploration of psychedelic experiences, January 29, 2003
This is one of the most compelling books on altered states Ive read, up there with Jamess Varieties of Religious Experience, Huxleys Doors of Perception (to which Shanons title alludes) and PIHKAL and TIKHAL by Ann and Alexander Shulgin. Unlike, say, the psychedelic performance artist Terence McKenna (whose writings I enjoy), Shanons authorial persona is earnest, serious, straightforward, absolutely trustworthy. He is a true scientist, dedicated to precise reporting and careful analysis rather than to entertainment. Not that his book is dull. Far from it. Antipodes is suffused with a sense of genuine adventure, of a kind that has virtually vanished from modern science. Plunging into the depths of his own ayahuasca-intoxicated mind, Shanon resembles one of the great Victorian explorers trekking into uncharted wilds, maintaining his equilibrium and wits even in the face of the most fantastical sights. Like Darwin on the voyage of the Beagle, Shanon is concerned primarily with collecting and categorizing data rather than theorizing. At the end of his book, however, he ponders his and others experiences and draws some tentative conclusions. Ayahuasca, he asserts, can be both truth-revealing and "the worst of liars." Shanon remains skeptical of the occult claims often made for the drugthat it puts us in touch with spirits, makes us clairvoyant, lets us leave our bodies and travel astrally. He suggests that ayahuasca visions are products of the imagination rather than glimpses of a supernatural realm existing in parallel to our own. This proposal will sound reductionistic to some, but it is actually quite provocative, and raises many questions requiring further consideration. Why does the imagination, when stimulated by ayahuasca, yield visions so much stranger and more powerful than those we encounter in, say, ordinary dreams? Why do ayahuasca-drinkers from widely disparate cultures so often hallucinate similar phenomena, such as jaguars and snakes, or palaces and royalty? Why are the visions of even an atheist like Shanon so often laden with religious significance? Antipodes will no doubt be eagerly seized upon by the psychedelic intelligentsia. But it deserves to be read by anyone interested in religion, mysticism, and consciousness--and who is not? It should be required reading for psychologists, psychiatrists, and neuroscientists, because it shows how absurdly simplistic are the biochemical, Darwinian, and genetic models now dominating mind-science. Inner space, Shanon reminds us, truly is the last great frontier of science, and its reaches are vast and wild and strange.
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49 of 53 people found the following review helpful:
5.0 out of 5 stars
Brave Journey into Awe (& brave, rational return), December 2, 2005
INTRODUCTION
What happens when a worldly Israeli cognitive psychologist goes to the Amazon Basin where he ingests the famed psychotropic concoction Ayahuasca (the `vine of the dead') again and again and again? Our intrepid philosophical psychologist is no longer a sprightly youth, maddened for adventure. He is instead an accomplished theoretician with widely published articles (several in this journal) and a noted book (*The Representational and the Presentational*, 1993) that speak the from the perspective of cognitive (or phenomenological, for Shanon) psychology against the reductive tendency to view the mind's activities as created by the the brain's activities. Even before his Amazonian quest, he placed himself in the Gibsonian camp seeing the mind as dynamic intermediary between organism and environment and active participant in both. What did happen is this extraordinary book, a scientific analysis of his own visions and the education of both Shanon's views and, perhaps, his soul.
Benny Shanon's accomplishment in this unique and carefully written treatise is nonpareil. In his landmark attempt to chart and classify the experiences that follow ingesting the Amazonian brew, Ayahuasca (always capitalized by Shanon), he demonstrates a will to observe and explain as relentless as carbon steel, but his seeing and experiencing also require him to be as flexible as tungsten when he must shape his interpretations within experiences that have all but overthrown the pretense of objective observation. Indeed, as he becomes `educated' through his journeys with this brewed plant compound, apparently beginning his own shamanic initiation, his will, his very self must capitulate to experiences beyond words. Later, back at his desk, Shanon will use his notes and memory to go discover the order of things. This breakthrough study will achieve the respect and renown it deserves, but it is currently causing a stir in certain circles and amongst the openminded international intelligentsia.
Shanon has written a slow-rising classic that should stay aloft for the duration of our era, not just as cognitive psychology or even as another narrative of the psychedelic experience, but as the revelation of the boundless potentials within the human journey itself. Since its release, it appears to have received universal praise from other critics and readers. However, word has not filtered out into the hungry minds of the general public or surely *Antipodes*(1) would be on a bestseller list. Either its subject matter - pharmaceutically induced altered states of consciousness - is still considered too politically threatening or Benny Shanon needs to hit the talk show circuit. His book enters deep waters yet never loses its way. It may be a challenge for some to wade through his classifications but in doing so may find their thinking clarified. Shanon's writing is clear as a mountain brook. He wastes no words for grand effect but always goes straight and true for the point of the topic he had begun. This makes for a very satisfying read, which is helped immensely by the greater story lurking within it to do with one man's awakening from the sleep from self consciousness. *Antipodes* is neither obscure nor excessive, so it might make a good selection for a book-of-the-month for educated readers. Oprah, are you listening?
Nothing exactly like this has ever been written before(2), beautifully rendered and incisively analysed yet finally superseding its own analytic. The reader joins a dedicated scientist on a journey that most would consider well beyond the possibility of scientific data gathering, except in terms of chemistry or anthropology. This journey is a phenomenological analysis, Shanon's close observation his own experience. He wastes no pages speculating on what the neural correlates of his visionary experiences might be, not even taking much time to explain the active ingredients of the `brew' or how it changes the brain. Within this work (but not always within his own experience), the phenomenological-analytical approach seldom wavers. Such an approach still requires a certain distance, so when the object of study is his own earthshaking visions or emotional tsunamis rising up to lay bare every suppressed anxiety, guilt, or self delusion - not even to mention the digestive trauma often encountered(3), one finds oneself in mute admiration for this stalwart scholar who steadily perseveres, refusing to be swept away from his purpose. He admits to making wrong choices in his early Ayahuasca journeys, lingering at banquet or resisting the lure of jaguar metamorphosis when he should have continued his quest, but he learns and begins again. As new worlds open before him, sometimes terrifying, he never retreats in a desperate attempt to turn the experience off. But he also learns when to surrender. Song pours from him amongst strangers, but he knew he must allow the joy to have voice. Though only briefly alluded to, it seems his perseverance and purity of purpose allowed him to finally transcend the limits of knowledge altogether by surrendering his cognition and his very self in a metanoia beyond the realm of words, memory, or interpretation. Needless to say, this experience is not described.
It is in this sense that *Antipodes* may find itself attacked (or ignored) from two opposed positions at once. Most hard science does not consider phenomenology a respectable undertaking since one's subjective experiences can neither be observed by anyone else nor shown to produce repeatable effects. One attempting to draw up analytical structures for drug-induced visions is likely to be dismissed out of hand as delusional, taking hallucinations for reality(4). On the other hand, true believers - religious followers, mystic esotericists, New Agers - will be annoyed for though Shanon puts the stamp of `reality' upon his altered-state journeys, he continues to be skeptical about the existence of supernatural deities behind the metaphysical curtain. In his captivating Prologue he states: `For years I characterized myself as a "devout atheist". When I left South America I was no longer one' (p. 9), but he later explains that his `theism' is more related to a Spinozan pantheism grounded in creative dynamics than to anybody's pantheon or hierarchy of static divinities. He also rejects as unlikely the many reports of enhanced psi powers during the Ayahuasca intoxication (noting that increased perceptual sensitivity and interpersonal attunement can explain the `mind reading' he has experienced and heard reported). He remains open, however, expressing the wish that reports like that involving the remote viewing of an actual European city by an Amazonian native who had neither seen pictures nor heard stories of such a place should be objectively investigated.
Others will argue, and have done so, that immersion in the vision quest involves the suspension of the judgmental, cognitive faculty. Shanon seems to have learned the right steps to his dance between reception and cognition. When the moment presents itself, he allows the imagery or ambiance to take over; but when he returns he makes note of all that can circumscribed. Such imagistic encouragement is similar to Spinoza's intuitive mode of knowing, as Shanon notes (p. 205), but he also stands by the need for subsequent careful analysis in the same way elucidated by Whitehead (1978): `The true method of discovery is like the flight of an aeroplane. It starts from the ground of particular observation; it makes a flight in the thin air of imaginative generalization; and it again lands for renewed observation rendered acute by rational interpretation' (p. 5). Whether this `rational interpretation' infects that which is so interpreted, thus standing on the primary ontological ground beyond that of visionary experience remains an open question, to be asked again below.
In what follows, I will attempt the briefest of summaries though such is an injustice to this groundbreaking psychological cartography of what is terra incognita to most of us. I will then share my perplexities and a personal response, before concluding.
SUMMARY
As a reader, I was hooked immediately by the dramatic Prologue as well as the few selected illustrations, all details from the artwork Planos by Brazilian `shaman-turned-artist' Céu. Each detail is a picture unto itself - a `frame of reference' - yet `the big picture' reveals them all as aspects of a greater dynamic spiralling out from or in towards a core of light that no doubt `passeth all understanding'. The plates seemed to be metaphor for *The Antipodes of the Mind*, frame of reference within frames of reference, each part structured by the whole, while the whole is changed by the activity of the parts.
In the Prologue, Shanon tells the story of his first encounters with the Ayahuasca brew and the questions that brought him to begin his mammoth research project. In his first experience of any consequence he had visions that included jaguars and snakes. He learned later that this was commonplace for Ayahuasca drinkers and his professional curiosity as a cognitive psychologist was roused: `Snakes and jaguars seem to be just too specific to define cognitive universals' (p. 7). But he also underwent horrible visions of human cruelty throughout history, including what must have been especially wrenching, the Jewish Holocaust. But rather than back away or fall into bitter cynicism, he countered it with contemplation of the beauty that humans had brought into the world: `However evil and petty human beings are, I thought, they are also the creators of some of the most beautiful things that exist in the universe. With culture and art, as well as with religion and spirituality, humankind can be redeemed' (p. 5). The anguish or fear evoked by unexpected and shocking...
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19 of 19 people found the following review helpful:
5.0 out of 5 stars
The Science of Ecstasy, March 3, 2004
Antipodes of the Mind is a classic of a relatively-new field, the psychological study of visionary experiences.A tour-de-force of science and storytelling, well-organized and lucid in its expression, Antipodes has generated a lot of buzz on entheogen-related internet message boards and is much in demand among readers who can shell out the $35 ticket to its exquisite entertainments. It's a book that challenges the beliefs of materialists and mystics alike, on a subject that has received much too little attention because of the difficulty of accessing it. There are areas of the mind which are as hard to reach as the depths of the oceans, Shanon reminds us, but life similarly flourishes there. As a person interested in literature, in stories and images, one of my favorite aspects of Antipodes is the hundreds of accounts of visions that pepper its pages. Each is like a koan, or a poem, or a distilled adventure film. Some of them are Shanon's own, and others from his many respondants; all are accompanied by carefully-considered analysis. I'll quote an example almost at random that shows how he organizes and evaluates the stories he has recorded, and that then moves into the realm of personal experience and the kind of poetic profundity that Lorca termed "duende": "An experientially distinct category (of figures seen in visions) is that of individuals who do not have a name but who do have a specific, well-defined identity. Often, the figures seen have a distinct presence and those who report seeing them feel an intimate link or identification with them. Invariably, in both indigenous and non-indigenous contexts, this phenomenon is attributed to the figures seen being reincarnations of the Ayahuasca drinker's past lives. Putting the interpretative speculations aside for now, I would like to underline the special force of the experience in question. The first time this happened to me was before I had heard of such experiences from other people, and it was clear to me, instantaneously and without any doubt, that the old man who appeared before me in the vision, a lonely shaman in the icy tundra of Siberia was, while still being himself, me." (P.116) Shanon rightly places ayahuasca visions within the realm of artistic experiences that one may have. He compares them to pieces of classical music in their richness and complexity, and in the esthetic pleasure they can give. Without them, he implies, the world would be a poorer place.
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