Bicameral Mind Theory, Corroborated at the Crossroads of Pharmacology, Psychiatry, and Psychospiritual Ethnocosmology - With an Unveiling of the Ident

This article validates Julian Jaynes's bicameral mind theory using neuroscientific, ethnopharmacological, and exegetical insights. It first analyzes the pharmacology of Ayahuasca, and broadens the definition of "e;entheogen"e; to include substances that amplify dopamine and norepinephrine (such as it's "e;Vine of the Souls"e; ingredient), which, at high doses, cause temporal lobe crosstalk, producing auditory hallucinations akin to the "e;bicameral voices"e; described by Jaynes (and akin to schizophrenic psychosis). Secondly, it posits that spiritual traditions are valid "e;ethnosciences,"e; containing empirical knowledge of the psyche, nature, and cosmos. It echoes calls from modern proponents who use entheogens to foster self-love, compassion, a deep connection to nature, and courage to step out of typical perceptions and habits, whereby they expand their reality for cognitive and spiritual benefit. Thirdly, the fabled Rigvedic entheogen Soma is identified as Ephedra gerardiana. Not only does its active ingredient, ephedrine, fit the dopamine/norepinephrine model, explaining its historical auditory rather than visual effects, but also geographical availability and plant morphology per scripture descriptions are a striking match. The Vedic flood myth is laid out in great detail to reveal it as a historical account of a deadly siege on Swat Valley peoples and their dams to gain water for Punjab, while also taking control of their hoarded Soma plant, corroborating early 20th-century scholarship. And, a thorough investigation of the Rigvedic gods' characteristics and behaviors reveals a complex cosmo-psychology whereby use of Soma (Ephedra) in religious ritual or otherwise reverent context leads to a life of self-reflection and course correction, helping one to restrain from vice.