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Ayahuasca

The Consumption of Psychoactive Plants in Ancient Global and Anatolian Cultures During Religious Rituals: The Roots of the Eruption of Mythological Figures and Common Symbols in Religions and Myths

June 12, 2014 / Ayahuasca, Biology & Ethnobotany, DMT, Iboga / Ibogaine, Mescaline / Cacti, Mushrooms / Psilocybin, Papers, Publications, Salvia / Salvinorin A / By /

Abstract

Psychoactive plants which contain hallucinogenic molecules that induce a form of altered states of consciousness (H-ASC) have been widely used during the religious rituals of many cultures throughout the centuries, while the consumption of these plants for spiritual and religious purposes is as old as human history. Some of those cultures were shaman and pagan subcultures; African native religions; Bwiti Cult; South American native religions; Amazon Cultures; Central American Cultures; Mexican subcultures; Aztec, Maya and Inca; Wiccan and witch subcultures; Satanists; American Indians; Greek and Hellenistic cultures; Sufis; Hassan Sabbah’s Hashissins; Hindu, Indian and Tibetan cultures; some of the Nordic subcultures etc. Some of the psychoactive ingredients of the plants that were used during these religious rituals were; narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and phalaris species), Peganum harmala, bufotenin, muscimol (Amanita muscaria), thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. The main purposes of the practice of these plants were: spiritual healing; to contact with spirits; to contact with the souls of ancestors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan or witch; to reach so-called-other realities, etc. Such “psychedelic-philosophical plant rituals” changed participating persons’ psychology, philosophy and personality to a great degree. In these two successive articles, the consumption of psychedelic plants during religious rituals is reviewed and it is hypothesized that the images, Figures, illusions and hallucinations experienced during these “plant trips” had a great impact on the formation and creation of many Figures, characters, creatures, archetype images that exist not only in the mythology, but also in many religions, as well, such as angels, demons, Satan, mythological creatures, gods, goddesses etc. In the Middle East and Anatolia, within many hermetic and pagan religions, Greek and Hellenic cultures psychoactive plant use was a serious part of the religious rituals, such as Dionysian rituals or Witch’s’ Sabbaths. Although the impact of the “psychedelic experience and imagination” was enormous to the configuration of many religious and mythological characters, and archetypes, this fact has been underestimated and even unnoticed by many historians and anthropologists, because of the quasi-ethical trends of “anti-drug-brain-washed Western Societies”.
Sayin, H. U. (2014). The Consumption of Psychoactive Plants in Ancient Global and Anatolian Cultures During Religious Rituals: The Roots of the Eruption of Mythological Figures and Common Symbols in Religions and Myths. NeuroQuantology, 12(2), 276-296. https://dx.doi.org/10.14704/nq.2014.12.2.753
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Indigenous healing practice: Opening a discussion

June 7, 2014 / Ayahuasca, Papers, Publications / By / ,

Abstract

The authors examine and discuss the indigenous healing practice using Ayahuasca, an entheogen, which a concoction of plants and bark that induces a “vision state”. This shamanic healing ceremony is used today among indigenous peoples of South America and Southwest of the United States. The authors examine the phenomena of shamanism and the historic suppresion of such practices by missionaries, codified into law in the U.S. (Indian Offenses Act). Despite these efforts to suppress such ceremonies, they persist even today and are viewed as an alternative or complement to western practices that often fail to address the persisting problems many indigenous peoples face. The authors cite the National Catholic Bishops Pastoral Letter, Heritage and Hope: Evangelization in the United States (1991) as an invitation for dialogue to examine the question, “Is there room in pastoral counseling for shamanism?” This paper hopes to open a dialogue between pastoral counselors and traditional indigenous practitioners well aware of the sensitive nature of such an endeavor. At best our intention is to make pastoral care and counseling professionals aware of such practices common in indigenous communities.
Prue, R., & Voss, R. W. (2014). Indigenous healing practice: Opening a discussion. Journal of Pastoral Care & Counseling, 68(1).
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Survey: Ayahuasca Consumption in Europe

December 6, 2021 / Ayahuasca, Publications / By

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Researchers are calling for participants to complete an anonymous online questionnaire about their ayahuasca consumption. This information will be presented at the upcoming World Ayahuasca Conference in September 2014.

The researchers are looking for people living in Europe who have already used ayahuasca, including those who no longer partake. The aim of the questionnaire is to create a comprehensive profile of European ayahuasca users and better understand their motivation for drinking ayahuasca, as well as how it may have benefited them.

To take the survey, click here. The survey takes 15 minutes and is completely anonymous.

Survey: Ayahuasca consumptie in Europa

December 2, 2021 / Ayahuasca / By

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Onderzoekers zijn op zoek naar deelnemers om een online vragenlijst in te vullen over hun ayahuasca consumptie. Deze informatie zal worden gepresenteerd tijdens de World Ayahuasca Conference in september 2014.

De onderzoekers zoeken mensen die in Europa wonen en ayahuasca hebben gebruikt, inclusief diegenen die dit niet meer doen. Het doel van de vragenlijst is het creëren van een uitgebreid profiel van Europese ayahuasca gebruikers en het beter begrijpen van hun motivatie om ayahuasca te drinken, alsmede de mogelijke voordelen die men hiervan heeft ondervonden.

Klik hier om de vragenlijst in te vullen. Dit duurt ongeveer 15 minuten en is volledig anoniem.

World Ayahuasca Conference 2014

December 6, 2021 / Ayahuasca, Humanities & Art, Publications / By

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Het laatste decennium is de belangstelling voor ayahuasca wereldwijd ontzettend toegenomen. Tot haar “recente” ontdekking door de westerse wereld in 1851 bleef ayahuasca, in Zuid-Amerika ook bekend als “la grande medicina”, verborgen in de dichte begroeiing van het Amazonewoud.

Anno 2014 is de wetenschappelijke belangstelling voor ayahuasca niet louter meer een zaak van etnografen en plantkundigen. Meer en meer is het middel de aandacht gaan trekken van allerlei wetenschappers die de effecten, risico’s en therapeutische mogelijkheden ervan willen bestuderen. Deze beweging klinkt als een verre echo van de vroege jaren ’60, toen onderzoek naar psychedelische middelen als LSD op volle toeren draaide, omdat men vermoedde dat ze konden helpen bij een heilzame verkenning van de geest.

Waarom nu? Ayahuasca wordt veel gebruikt als sacrament binnen Santo Daime en União do Vegetal, twee Braziliaanse religieuze bewegingen. Toen vele kerkleden zich in de VS en Europa gingen vestigen begon de kennis over de plant zich in het collectieve bewustzijn te verspreiden – zelfs Sting had het tegenover Rolling Stone Magazine over zijn ervaringen. Vele mensen beschouwen de plant niet als een recreatieve drug, maar als een serieuze en heilige meesterplant. Vanzelfsprekend is samen met de publieke bewustwording ook de belangstelling van wetenschappers toegenomen.

In september aanstaande wil de World Ayahuasca Conference in Ibiza (Spanje) de discussie stimuleren over de rol van de plant in de wetenschap, geneeskunde, therapie en cultuur door vooraanstaande wetenschappers, farmacologen, antropologen, sjamanen en juridische experts samen te brengen. Op het congres zullen ook belangrijke juridische, ethische en duurzaamheidsvraagstukken aan bod komen die verband houden met ayahuasca.

Onder andere sprekers zullen aanwezig zijn: Dennis McKenna, die al meer dan 40 jaar lang medicinale planten bestudeert, Glenn H. Shepard Jr., etnobotanist, medisch antropoloog en filmmaker, en Anya Loizaga-Velder, klinisch psycholoog, die het therapeutisch potentieel van psychedelische planten onderzoekt. De workshops gaan onder andere over het meest recente wetenschappelijk onderzoek naar ayahuasca, het traditionele en religieuze gebruik ervan, de impact van de globalisering op de consumptie van ayahuasca, en over de rol van vrouwen in de wereld van ayahuasca.

Aangezien het gebruik van ayahuasca blijft groeien is een dergelijke multidisciplinaire dialoog noodzakelijk. Vele mensen gebruiken ayahuasca om hun spirituele horizon te verbreden, anderen om depressie en verslaving te bestrijden. Hoewel verder gedetailleerd klinisch onderzoek naar ayahuasca nodig is en er al heel wat op til staat, is het duidelijk dat de populariteit van en de wetenschappelijke belangstelling voor ayahuasca ons veel vertellen over het aanzienlijke potentieel dat deze plant lijkt te hebben voor de genezing van lichaam, geest en ziel.

Klik hier voor meer informatie over de World Ayahuasca Conference.

Therapeutic Effects of Ritual Ayahuasca Use in the Treatment of Substance Dependence—Qualitative Results

March 11, 2014 / Ayahuasca, Biology & Ethnobotany, Neuroscience, Papers, Psychology, Publications, Substance Use Disorder / By / ,

Abstract

This qualitative empirical study explores the ritual use of ayahuasca in the treatment of addictions. Ayahuasca is an Amazonian psychedelic plant compound created from an admixture of the vine Banisteriopsis caapi and the bush Psychotria viridis. The study included interviews with 13 therapists who apply ayahuasca professionally in the treatment of addictions (four indigenous healers and nine Western mental health professionals with university degrees), two expert researchers, and 14 individuals who had undergone ayahuasca-assisted therapy for addictions in diverse contexts in South America. The study provides empirically based hypotheses on therapeutic mechanisms of ayahuasca in substance dependence treatment. Findings indicate that ayahuasca can serve as a valuable therapeutic tool that, in carefully structured settings, can catalyze neurobiological and psychological processes that support recovery from substance dependencies and the prevention of relapse. Treatment outcomes, however, can be influenced by a number of variables that are explained in this study. In addition, issues related to ritual transfer and strategies for minimizing undesired side-effects are discussed.

Loizaga-Velder, A., & Verres, R. (2014). Therapeutic Effects of Ritual Ayahuasca Use in the Treatment of Substance Dependence—Qualitative Results. Journal of Psychoactive Drugs, 46(1), 63–72. http://dx.doi.org/10.1080/02791072.2013.873157
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Indigenous healing practice: ayahuasca. Opening a discussion

March 1, 2014 / Ayahuasca, Papers, Psychology, Publications, Substance Use Disorder / By / ,

Abstract

This essay frames an invitation to pastoral counselors and pastoral theologians to examine connections and perhaps interactions between themselves and traditional shamanic healers who use ayahuasca in their healing ceremonies. Indigenous people in South America have used ayahuasca for centuries, and the ritual has become common among the mestizo populations in urban areas of the Amazon, particularly as a curing ritual for drug addiction (Dobkin de Rios, 1970; Moir, 1998). Like peyote in the United States (Calabrese, 1997) ayahuasca use amongst the indigenous people of the Amazon is a form of cultural psychiatry. A review of the literature reveals very little commentary or discussion of shamanic practice in Pastoral Counseling (Pastoral Theology). The scant literature identifies an antithetical relationship at best. The current authors wonder about the possibility of to including shamanic practices in the context of pastoral counseling? This essay seeks to provide some basic information about the ritual use of ayahuasca and to offer a rationale for pastoral counselors to engage in a dialogue about its utility.

Prue, R., & Voss, R. W. (2014). Indigenous healing practice: ayahuasca. Opening a discussion. Journal of Pastoral Care & Counseling, 68(1), 1-13. 10.1177/154230501406800106
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Labate & Coutinho – "My Grandfather Served Ayahuasca to Mestre Irineu": Reflections on the Entrance of Indigenous Peoples into the Urban Circuit of Ayahuasca Consumption in Brazil

January 1, 2014 / Anthropology & Sociology, Ayahuasca, Biology & Ethnobotany, Papers, Publications / By / ,

Ayahuasca-Liane, D., & Peyote-Kaktus, D. (2014). Zeitschrift für Medizinethnologie• Journal of Medical Anthropology. Curare, 37(2014), 3.
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New online survey on ayahuasca and mourning

February 7, 2022 / Ayahuasca / By

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The International Center for Ethnobotanical Education, Research And Service (ICEERS) are setting up an ambitious research project to study the effects of ayahuasca, called “Exploring New Tools to Face Grief: The Case of Ayahuasca”. The researchers want to investigate how the intake of ayahuasca influences the mourning process, due to the loss of a loved one.

Since there is no scientific data on this topic, and no studies of this kind have been carried out, ICEERS are looking to contact a large number of people that have a relation to this topic. They are looking for people willing to share their personal experiences in detail. The goal of this study is to expand the knowledge on the process of mourning and how the intake of ayahuasca affects this process.

The researchers at ICEERS are looking for anyone who has gone through this situation. If you know of somebody, or have been through a similar process yourself, they kindly request you to alert them to this initiative. The online survey consists of 78 questions and is both anonymous and private.

Click this link to continue to the survey.

The Therapeutic Use of Ayahuasca

February 6, 2022 / Ayahuasca / By

This book presents a series of perspectives on the therapeutic potential of the ritual and clinical use of the Amazonian hallucinogenic brew ayahuasca in the treatment and management of various diseases and ailments, especially its role in psychological wellbeing and substance dependence. Biomedical and anthropological data on the use of ayahuasca for treating depression, PTSD, and substance dependence in different settings, such as indigenous contexts, neo-shamanic rituals, contemporary therapeutic circles, and in ayahuasca religions, in both South and North America, are presented and critiqued. Though multiple anecdotal reports on the therapeutic use of ayahuasca exist, there has been no systematic and dense reflection on the topic thus far. The book brings the therapeutic use of ayahuasca to a new level of public examination and academic debate. The texts in this volume stimulate discussion on methodological, ethical, and political aspects of research and will enhance the development of this emergent field of studies.

The Therapeutic Use of Ayahuasca, by Beatriz Caiuby Labate & Clancy Cavnar (Editors), Springer, 226 pages.

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