V-I-N-E-DMT: A fresh look at Changa

V-I-N-E-DMT: An appreciation of the practical & philosophical implications of Changa

V - Versatility
I - Integrate ability
N - Navigate ability
E- Experiential quality

INTRO - This presentation will explore the unique features of Changa, its advantages as a method of DMT consumption and its justified moniker as ‘smokeable ayahuasca’. Utilising what existing academic literature there is, recent books, online articles and anecdotal reports from internet forums, the aim here is to present the multifaceted nature of Changa. I intend to draw on evidence to highlight the versatility, integrate-ability, navigate ability and experiential qualities of Changa that make it uniquely suited for entheogenic exploration and a novel development in the pantheon of ethnobotanical techniques.

A PRIMER ON CHANGA
Changa has come to be known as an Australian innovation, perhaps for its practical solution as a method of ingesting crude acacia extractions. The origins of smoked Caapi with tryptamines such as psilocybin can be traced back to the McKenna’s experiment at La Chorera. The late great Jonathon Ott had even made reference to this form of smokable ayahuasca, however for a number of reasons, the name ‘Changa’ has established itself as a most definitely Australian innovation. Graham St John’s chapter ‘A cultural history of changa and ayahuasca analogues in Australia’ will be used to support this evolution and development

SMOKEABLE AYAHUASCA
How accurate is it to call Changa ‘smokeable ayahuasca’? Given the comparison between. pure DMT & Changa, there is a range of contrasting aspects that make it worthy of elucidating this distinction. I will make the case that, as per the title, Changa’s VERSATILITY of use, the ability to INTEGRATE the experience afterwards, an ability to NAVIGATE the experience afterwards, and an EXPERIENTIAL quality that lends itself well to the description of ‘smokeable ayahuasca’.

There is a broad spectrum of techniques, methods and preferred recipes that make up what is considered ‘Changa’, as a multitudinous mix of herbs, ratios and admixtures contribute to its constitution and a wide array of patterns of use exist. The range of extraction, concoction and ingestion differences also vary greatly according to the DMT source (acacia & Mimosa), the herbs combined with the DMT, the solution used for dissolving herb, the ratio of harmalas to DMT, and benign herbs compared to B. Caapi leaf/aged vine as a vehicle for the DMT.

TECHNIQUE
Vaporisation temperatures of harmalas and DMT differ, which can lead to an inconsistent result for some. Many people are not familiar enough with the vaporisation technique of a ‘meth pipe’ and the mere connotation can be intimidating. Additionally, due to DMT’s rapid onset people can struggle to ingest enough to obtain the desired effect.

Changa has a significant advantage here as it can be easily smoked through a pipe or even a blunt. This is like the analogy of entering the ocean; jumping in head first naked- or gradually acclimating to the environment and adjusting to the conditions until comfortable. The pharmacology also allows for repeated, intermittent, ‘stacking’ tokes -that will let the user remain in the space as long as desired. As to be expected, the ramp down is of a more gradual nature, allowing time for cognitive processing and integration, as opposed to the ‘wtf was that’ abruptness of crystal DMT.

A PRIMER ON SET & SETTING
Changa can be approached as a deeply ritual, ceremonial experience: or a reverential or recreational compliment to the enhancement of other compounds.

For the purposes of drawing the analogy of smokable ayahuasca, several factors can enhance the depth of the experience. Here I will lay out a ritual practice that I feel optimises a deep ‘ayahuasca like’ journey, which will no doubt be of significant use to beginners:

- Pre journey preparation (reduction of doom scrolling, stressful interactions with others, etc)
- Setting up (no interruptions), ambient light, smudging and enhancing scents
- Psycho-emotional approaches in regard to personal interpretative frameworks.
- Clearing the space and the mind prior to smoking to reduce anxiety and create a sense of safety.
- Types of music to be utilised (if any)
- Open eyes vs closed eye
- These last two will also depend on Indoor vs outdoor settings as does general safety and lack of interruption.

PHARMACOLOGY OF CHANGA
At is fundamental level, inhalation of B-Carboline’s such as harmala compounds, temporarily inhibit MAO in the brain, which, in turn, partially inhibits the normally rapid metabolism of DMT. Inhibiting MAO release in the brain in combination with 5-HT2a receptor agonism, works as a unique combination to extend the experience (easily twice as long) as pure smoked DMT. This pharmacology works to reduce the rapid intensity of DMT (depending on dose) by allowing it to remain at the 5HT2a receptor for longer and to degrade slower

Contraindication Considerations
While there are few, some cautionary advice must be noted with Changa:
- Changa is not a good idea with SSRI medication on board as would apply to ayahuasca.
- It is not generally advisable to smoke Changa at the peak of a strong MDA or MDMA dose…there is plenty of time later when the ‘
roll’ is not as intense.
- Generally, Changa is, however, well tolerated on top of other psychedelics: psilocybin, mescaline, LSD, even ayahuasca itself, and it can be a good technique or tool for staying in touch with ayahuasca in the days, weeks, or months after ceremony.

PHENOMENOLOGY
Traditionally, in ayahuasca cultures, DMT is known as La Luz- (The Light), while the Caapi vine is known as La Forca- (The Force), and several metaphysical metaphors explain this further. For Changa, though, this makes ratios of harmalas to tryptamines a critical element in balancing the two components, so that together they make something akin to an ayahuasca experience rather than the brief, intense flash of DMT itself.
- Harmalas creating a soft dark background on which the light visions can unfold
- Speed of experience is reduced creating distinct stages/levels which one has time to look around and take in.
- Ayahuasca like Motifs: enhancing the perception and understanding of teachings, lessons and healings.
- Entities such as Elves, plant spirits (disambiguation), octopi, blue woman, jester-joker-tricksters are as common to DMT itself as ayahuasca and is a unifying mystery that can be explored for its implications.

ALCHEMICAL ASSOCIATIONS
Some academic explorations of Changa have highlighted analogies with the alchemical notion of transformation or transmutation; ‘a change in nature or substance, or even a shift in character or purpose’. This is where the combination of DMT & harmalas becomes something new, distinct from both, and seemingly more than the sum of its parts. Reference to Georgia Gaia’s thesis ‘Changa’s Alchemy’ will be used to elucidate this aspect as well my own observations on A/B acacia tek phases aligning with alchemical ones, further supported by descriptions found in ancient alchemical texts by P.D. Newman.

PHILOSOPHY
Given the recurring commonality of themes, tropes and ‘discarnate entities’ that inevitably arise around ‘DMT’ in any form, many are pressed to ponder “to what extent are these representations real and/or mere hallucinations”. Given that It can often be of more value to interrogate whether the information imparted is useful, beneficial and ultimately productive, does their existential veracity matter more or less in the end ?

Nonetheless, regardless of any pragmatic concerns, the philosophical will always be more than just a curiosity - as the implications of this bizarre phenomenology being ‘real’, shatters previously held scientific consensus on the very foundations of reality. Therefore metaphysical, existential and ontological issues must be addressed (albeit concisely).
- the evolution and psycho-social function of the ‘spirit realm’.
- The phenomenon of healing as well as abduction under DMT
- The ecology of spirit and panpsychism
- The Perennialism of neurobiological archetypes, re: Jung & Huxley
- The question of a possible inherent ‘ethos’ a/o benevolence’: purpose to the visions of DMT.

There are several pertinent books and papers to draw from addressing this topic, that will no doubt address some queries as well as provoke further questions. From 2 actual case studies on Changa-related healing by David Luke, et. al: Rory Spowers’ recent publication of a symposium on DMT phenomenology, as well as David Jay Brown’s ‘Illustrated field guide to DMT entities’

PLANT INTELLIGENCE
The notion of plant intelligence is making great advances, and an entire field of study has recently emerged in its own right. However, I wish to use this presentation to compare two different states: pure DMT, which is like watching a rapidly moving deconstruction of reality, from a disembodied rocket ship of consciousness, while attempting to absorb information faster than the mind can process.

Alongside Changa, which provides a spaciousness, within which emerges a time to absorb the sights and to which many attest; a dialogue with what Rachel Harris calls the ‘voice of ayahuasca’, which can be listened to, be guided by, and enquired upon, and more easily recalled afterwards. Either way, DMT appears to have an apparent awareness as much of us, as we do of it! And that alone is a truly paradigmatic shock in our understanding of plant consciousness and entheogenesis.

Entheogenesis Australis

Entheogenesis Australis (EGA) is a charity using education to help grow the Australian ethnobotanical community and their gardens. We encourage knowledge-sharing on botanical research, conservation, medicinal plants, arts, and culture.

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