I’m alive because of Ayahuasca. I am connected, soulful, expanded, and spilling over with self-love, mostly because of the blessing of attending around 1,000 sacred plant ceremonies. But if my intuition proves correct, I will never drink Ayahuasca or any other plant medicine again. Why? Because it worked too well. Let me explain. The Standard Story: Ayahuasca Saved My Life When I first found Ayahuasca – or rather, when she first found me – I was deeply depressed, though I pretended to be the happiest chirpy ass blonde LA girl you would ever meet. I had paralyzingly painful migraine headaches at least every 2 weeks. I drank alcohol almost every single day, as much as my body could handle. I did drugs most weekends to escape and to feel better, but increasingly, they were making me feel worse. I was fake. I was miserable. I was dying inside and out. In short, I was on a fast-track to total self-destruction, but I appeared as though I had the ultimate dream life. I had a famous …
I lay down on the floor, on a comfortable mattress in the center of the room. And I waited. And waited. Eyes closed, I began to see things: patterns of light and energy moving in time with the music. This continued for about half hour, and then a thought came to my mind: “This is too much.” … nd then, something miraculous. I heard, as though from outside myself and within myself at once, a soft voice.
This beautiful guilded painting “Mother Earth”, by David Hewsen, is 4 X 8 feet and was installed, on the 9th of January, in the entrance of a heart center for a hospital in the United States.
Painting – “Templo Sacrosanto” by Pablo Amaringo
There are a number of human experiences — I am thinking of such things as hallucinations, lucid dreams, visions, out-of-body experiences — that are characterized by presentness, detail, externality, and three-dimensional explorable spacefulness. We can call these visionary experiences. Such visionary experiences appear to be a central and consistent component of shamanism generally — most prominently, for example, in the ayahuasca shamanism of the Upper Amazon
Art – Caapi Dreams by Donna Torres.
This is an introductory beginners guide to several plants significantly connected to Ayahuasca shamanism.
This article is to inform about the Religious Freedom Restoration Act (RFRA), the RFRA exemption procedure, and the process of getting a RFRA exemption from the Drug Enforcement Administration, in the United States.
A look into Western assumptions and modifications of traditional ayahuasca practices. “The ayahuasca brew is known locally as “the purge”: rather than to address a specific disease, the locals consume it to cleanse the stomach and the blood, throw up bad energy and attract good luck: hunting, sales, wife or husband. Thus, the purgative property of the remedy (result of the vine’s alkaloids, Banisteriopsis caapi) is privileged over its visionary property (due to the DMT of the chacruna, Psychotria viridis).
Westerners, in popular texts and widespread opinion, celebrate DMT; the vine’s function is to allow the DMT not to be destroyed in the stomach but instead reach the bloodstream.”
Carlos Castaneda talks of impeccability, and I believe it is useful to understand how much is expected of you, if you are to engage in this sort of work. In this work, anything that is out of alignment will be shown and brought to the surface very quickly. If there is major stuff you haven’t at least looked at, then it can compromise the space.
According to Jordi Riba’s presentation at the Interdisciplinary Conference on Psychedelics Research that was held this weekend in Amsterdam harmine and tetrahydroharmine potently stimulates the formation of new neurons from stem cells in vitro.
Ayahuasca (aya-spirit/dead, waska-vine/rope) or Yage (ya-hey) are native Amazonian names for the jungle vine Banisteriopsis Caapi, and the medicinal (and visionary) tea prepared from it. Ayahuasca is used throughout the Upper Amazon to facilitate physical, mental and spiritual healing.
This story gives a sense of what “Pachamama” means (the feminine universe) and also gives a sense of the Andean conception of gender roles.
This paper explores some of the philosophical and policy implications of contemporary ayahuasca use. It addresses the issue of the social construction of ayahuasca as a medicine, a sacrament and a “plant teacher.” Issues of harm reduction with respect to ayahuasca use are explored, but so too is the corollary notion of “benefit maximization.”
Underlying the intricate geometric patterns of great complexity displayed in the art of the Shipibo people is a concept of an all pervading magical reality which can challenge the Western linguistic heritage and rational mind. The Ethnologist Angelika Gebhart-Sayer, calls this “visual music”.