𝔑𝔢𝔠𝔯𝔬𝔈𝔫𝔱𝔥𝔢𝔬𝔤𝔢𝔫𝔦𝔠𝔰 𝔇𝔬𝔠𝔲𝔪𝔢𝔫𝔱 1

𝔗𝔥𝔢 𝔊𝔯𝔞𝔳𝔢 ℜ𝔬𝔬𝔱 ℌ𝔶𝔭𝔬𝔱𝔥𝔢𝔰𝔦𝔰

The Principle of NecroEntheosynthesis

This work did not begin in a laboratory, nor in abstraction.
It began with bark.
with soil.
With the particular silence of cemetery air- that pressure one feels beneath the roots of trees growing over decay and bones.
My earliest communion with entheogenic plant spirits was not necromantic in intent. It was instructional. Mimosa Hostilis taught me a foundational truth: a plant is never passive. It is not merely matter. it is a vessel collaborator, and under certain conditions an alchemist in its own right. If the plant participates in transformation, then chemistry extracted from it cannot be understood as purely botanical. It becomes the result of an interaction between organism, environment, and the unseen currents that pass through both.

The hypothesis that would later become NecroEntheosynthesis did not arise from speculation. it emerged from encounter.
When I discovered Acacia rising directly from graves within a cemetery grove I had been introduced to by a friend as a forgotten, magickally unclaimed multi- acre death forest. Gravestones lifted and tilted above their original placement due to erosion. Mausoleums broken open, giant cement crosses smashed , their fragments embedded in the ground from years of neglect and a lack of groundskeeping.
Trees with roots threading above and below graves like death's pet serpents slowly syphoning the soul from its expired vessel. Something in my work clicked and made more sense. I have always worked so closely with plant medicine and spirit especially those that offer medicine through psychedelic and psychoactive chemicals.
As well as my years working with Deities of death and the spirits that form their hordes. A missing puzzle pieces rose like the dead and linked the two in a way I had never thought possible. This emerged from a rather auspicious encounter that changed my current praxis.

After initial research of the DMT and where it is extracted from starting with Mimosa Hostilis, frog venom, and finally landing within the Acacia Family. When I correctly identified these trees drinking the nectar of life served by death's rotted and decaying hands.
I began harvest ethically. The bark was unlike other specimens I had harvested. when peeled, it resisted like human tissue. when cut, it seemed to yield in fibers reminiscent of flesh. Even in sound tearing it away from the tree echoed like I was brutally tearing flesh from a body. The similarities to a fresh corpse were uncanny. Certain species even "bleed" resin and tree sap with a reaction to handling and viscosity disturbingly animate. The preparation felt less like stripping bark and more like anatomical exposure.

The observation formed itself like a whisper in my ear that traveled throughout my whole body as truth and formed itself plainly:
What these trees feed upon, the spirit also takes in. Does this now mean that Death's macro to these trees micro influence as is to effect the alkaloids and cells of the tree?
These trees were not growing in neutral soil. They were rooted in human ash, calcium phosphate, the foul nectar of bloated bodies seeping into the soil, decaying organics, and the long sediment of mourning, ritual, and grief.
They drew sustenance not only from mineral but from memory.

Modern plant chemistry already recognizes that environmental stress, soil composition, and microbial ecology alter alkaloid expression; what I propose is that the death- saturated ecology of a cemetery function as an extreme case of the influence.

If environment alters alkaloid expression in plants- and we do in fact know it does- what then of a plant whose entire ecology is sustained in death-current?

What began as observation therefore demanded a framework capable of describing both the chemical and the spiritual dimension of what was occurring.

Thus emerged the working praxis I have Coined:

𝔑̲𝔢̲𝔠̲𝔯̲𝔬̲𝔈̲𝔫̲𝔱̲𝔥̲𝔢̲𝔬̲𝔰̲𝔶̲𝔫̲𝔱̲𝔥̲𝔢̲𝔰̲𝔦̲𝔰̲

It is the spiritual, alchemical, and physical extraction of entheogenic compounds from Pharmakoi that have fed upon and sustained life from the dead.
This is not a metaphor.
It is an operational hypothesis grounded in repeated observation, testing of the alkaloids and spirit communion. Extraction of cemetery-grown Acacia revealed deviations from expected profiles. The final product after extraction with each phase of the process led by an orison, was not purely DMT- dominant as anticipated. Molecular pulls suggested and marked a very heavy presence of N-methyltryptamine (NMT)- heavier, slower, more embodied in its experiential consumption and character.

Chemically NMT differs in structure and subjective onset.
Magickally its character aligned with the environment from which it arose:
More necromantic
more chthonic
more rooted in memory
less celestial, more embodied than its hyper cousin DMT. This deviation did not feel accidental, during separation phases, a clear message impressed itself through operative trance:
"the dead have already touched it". When death touches something it is part forever and part new beginnings. A permanent end that opens a beginning.
The hypothesis therefore expanded:

Not only does soil composition influence plant chemistry--
but sustained spiritual currents associated with the dead and the consumption of their nutrients in death may participate in the transmutation of entheogenic compounds.

The plant did not merely grow

It participated in an ongoing alchemical event beneath the surface of the grave.
NecroEntheosynthesis, then, is the study of this participation and its results when chemically ingested.

It is the investigation of how plant spirits digest mortality, how roots commune with rot and bone, and how that communion manifests within the molecular body of the entheogen itself.

It is also the recognition that extraction is never purely chemical. Solve et coagula mirrors death and rebirth. Dissolution and crystallization enact the same metaphysical thresholds the cemetery soil has already initiated.
The opus begins not at the beaker-
but with Witch and necrotic grave-root.