Tobacco snuff is a sacred shamanic medicine or tool, that has been used by tribes of the Amazon basin for thousands of years and is an essential part of their tribal culture and history. Rapé is the name for one of many of these snuffs, and it’s foundation lies by numerous indiginous tribes in Acre, Brazil. Curiously, Rapé is not sniffed, snorted or inhaled. Instead, it is administered (blown) into the nostrils with a special blowpipe called “Kuripe” (self administration) or “Tepi” (another person administers). This “blow” is quite forceful and not specifically pleasant. It can be rather shocking. The appearance of a Rapé is a grey- to sand coloured, very fine and dry dust. It is traditionally prepared by ceremonial pounding of Tobacco (N. rustica) with tree ashes, followed by patiently filtering it through a fine mesh, resulting in a dust as fine as 125 micron. The varieties of Tobacco used are not the commonly known N. tabacum, but N. rustica, such as “Corda” or “Moi” and in cases also “Mapacho”. Given the potency …
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 …
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.
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.”
An important new book, Ayahuasca y Salud, brings together perspectives from the social and biomedical sciences as well as personal accounts of ayahuasca shamans and practitioners in order to address diverse indigenous, mestizo and Western concepts of health, illness and curing related to the use of ayahuasca.
This is a path of uniting stories. An invitation into deeper relation with the many things that fuel, heal, and energize us; that which is alive all around us, co-creates with us. This a path of dissolving separation. A path of connectivity.
Premiering tonight in Canada on CBC’s The Nature of Things, (8pm EST, November 10, 2011) The Jungle Prescription tells of ayahuasca and its encounter with the West, as played out through the story of two doctors; Dr. J. Mabit in Peru and Dr. Gabor Maté in Canada.
By Stephen Trichter, Psy.D.
As the use of ayahuasca shifts to use outside of its original cultural context, we must examine how the spread of this healing practice can not only bring the benefits for which it was originally intended, but how its transfer into a new cultural framework potentially can also cause distress and harm.
(Painting by Augustin Lesage)
The use of entheogens such as ayahuasca is exemplary of the long and ongoing tradition in many cultures to employ psychoactives as tools that stimulate foundational types of understanding. That such substances are capable of stimulating profoundly transcendent experiences is evident from both the academic literature and anecdotal reports. This article attempts to present these concepts in such a way that the possibility of using entheogens as tools is taken seriously by those with an interest in new and transformative ideas in education.
Food & Medication interactions and safety as related to Ayahuasca use
More and more people are using or consider using ayahuasca tea as an alternative medicine for different therapeutic purposes: depression, Parkinson’s disease, ageing-related cognitive decline, etc.
Yet most of these actual or planned uses are relying on the rich pharmacodynamics of the caapi vine and don’t necessitate the preparation and use of a standard mix. Rather what is needed is a caapi tea specifically designed for these purposes.
Anthropologist Michael Winkelman, at Arizona State University, says that shamanic practices — drumming, chanting, and the ingestion of sacred plants — create a special state of consciousness he calls transpersonal consciousness, and that these practices create this state of consciousness through the process of psychointegration — that is, by integrating a number of otherwise discrete modular brain functions. Anthropologist Homayun Sidky, at Miami University in Ohio, says that this theory, despite a surface plausibility, is without empirical justification.
Jacques Mabit, M.D.
Ancestral medical practices are based on a highly sophisticated practical knowledge and view the controlled induction of non-ordinary states of consciousness as potentially beneficial, even in the treatment of the modern phenomena of drug addiction. These ancestral practices stand in contrast to the clumsiness with which Western peoples induce altered states of consciousness. Drawing from his clinical experience in the High Peruvian Amazonian forest, the author describes the therapeutic benefits of the wise use of medicinal plants, including non-addictive psychoactive preparations, such as the well-known Ayahuasca tea. Within an institutional structure, a therapeutic system combining indigenous practices with contemporary psychotherapy yields highly encouraging results (positive in 2/3 of the patients). This invites us to reconsider conventional approaches to drug addiction and the role of the individual’s spiritual journey in recovery.
In the book ‘Left In the Dark’, a culmination of over fifteen years of independent research into human evolution, the authors postulate that the universal myth of a pre-historic Golden Age is a racial memory that reflects our primate evolution in an arboreal, rainforest environment in which humans possessed mental and psychic abilities that have since become lost or atrophied in the profane ages that followed.
A hypothesis suggesting Ayahuasca may be growing healthier brains…
There is no doubt that ayahuasca makes you vomit. There is some consolation in the fact that the vomiting will ease with continued experience; shamans seldom vomit. There is more consolation in the fact that the vomiting is considered to be cleansing and healing.
By Kirby Surprise
It is often reported that the tea breaks even profound depressive episodes in a single use. This positive psychological benefit is what I call the “Ayahuasca Effect.” That is, to produce an intense and positive integrative experience with lasting beneficial effects from use of the tea, with no side effects common to pharmaceutical antidepressants.
‘Dieta’ describes dietary and behavioral regimens that allow one to move most safely and effectively into working relationships with such plants. These relationships can bring about profound transformations, and the dietas are designed to best facilitate them.