Ayahuasca and peyote are more popular than ever, but think twice before trying them. White people love to try drugs from other cultures. Just think of the scene in Zoolander when Hansel recounts a story to Derek about hallucinating that he’s falling off a mountain, and suddenly remembers he’s been “smoking peyote for six straight days.” Other iconic white guys in cinema have famously partaken: Tony Soprano, the stars of “Young Guns.” Ben Stiller experiments with ayahuasca in While We’re Young in an attempt to spice up his love life with his wife.
O líquido é marrom, denso e de sabor amargo, o que pode tornar sua ingestão um tanto dificultosa. Nada disso, porém, impediu a popularização da ayahuasca, também conhecida como chá de Santo Daime. …
Ayahuasca is possibly the most powerful mind-opening potion on the planet. When ingested, the profound brew brings people into an enchanted cosmos full of spirit allies and tricksters or what the scientists might consider as archetypes of the mind.
Pablo Amaringo is one of the world’s greatest visionary artists. He is renowned for his highly complex, colourful and intricate paintings that are inspired from drinking the ayahuasca brew.
Leading researchers at King’s College in London have recently been exploring the possibility of using the ayahuasca vine—a plant traditionally brewed into a psychedelic tea in the Amazon rainforest—to treat Parkinson's disease.
It’s always difficult to speak of the world of spirits as a reality—the cultural leap is gigantic. I like Romuald Leterrier’s concept best of all: the visions of spirits are the linguistic bridge between plants an
The idea, widely held in the Upper Amazon, that human beings in general, and shamans in particular, have powerful urges to harm other humans, and that the difference between a healer and a sorcerer comes down to a matter of self-control. And on that there hangs a story.
Por qué tantas personas buscan en remotas selvas y montañas una vivencia que rompa con su vida ordinaria? Una vivencia que, en ocasiones, proporciona sabiduría pero, en otras, supone sepultarse en un infierno.
En este libro, Manuel Almendro sintetiza casi cuarenta años de convivencia
Sacred plants play an important role in the decision-making processes of indigenous peoples. That’s what we’re defending right now at the UN.
Indigenous territories throughout the Amazon basin are being threatened by extractive industries – such as oil drilling and mining.
ICEERS collaborated with indigenous groups at the United Nation’s meetings of the Expert Mechanism on the Rights of Indigenous people to bring messages about the importance of sacred plants and the right to free prior and informed consultations.
Together, we set up a tipi outside the official meetings, and invited people in to learn about the importance of sacred plants and indigenous decision-making processes.
Shamanic knowledge is based on an ambiguous commensality with invisible others. As a result, shamans oscillate constantly between spheres of intimacy, both visible and invisible. A place of power and transformation, the spirit world is rarely described by native interlocutors in an objective, detached way; rather, they depict it in terms of events and experiences. Instead of examining the formal qualities of accounts of the spirit world through analyses of ritual performance and shamanic quests, we focus on life histories as autobiographical accounts in order to explore what they reveal about the relationship between personal history (and indigenous historicity) and the spirit world. We introduce the term ‘double reflexivity’ to refer to processes by which narratives about the self are produced through relationships with alterity.
This paper draws on ethnography of Australian ayahuasca ceremonies to examine the ways that individualism shapes the structure of ayahuasca rituals, the interpretation of visionary experiences, and notions of spiritual development. I show how the metaphors that Australian drinkers involved in this study use to understand their ayahuasca experiences and spiritual development reflect a form of immunitary individualism, which is premised on the negation of difference and relationality. Secular disenchantment and a culture of narcissism may drive people to seek ayahuasca, but transcendence is interpreted in terms of an expansive, non-relational self. In this sense, neoshamanic ayahuasca culture may be an escape from and reproduction of the culture of narcissism associated with the malaise of modernity.
Download In this episode of Psychedelics Today, Kyle and Joe speak to Dennis McKenna (of Dennis McKenna fame) and Mark Plotkin founder of the Amazon Conservation Team. We discuss a broad range of subjects. One of the most interesting was a project that Dennis and many others have been working on for over a year … Continue reading "Dennis McKenna and Mark Plotkin – Richard Evans Schultes, Conservation in the Amazon and the ESPD 50"
Adela Navas de Garcia is a vibrant, 69-year-old healer in Iquitos, Peru. Mother to 8 children, Adela has treated her local community for more than 50 years, and more recently she sometimes treats Westerners interested in ayahuasc
Western psychedelic folklore loves the molecule DMT and the mysterious pineal gland of the brain that appears to naturally produce it. It’s pretty common in ayahuasca, psychonautic and New Age communities t
My first experience of taking the ayahuasca medicine was truly one of the most remarkable I have ever had. It brought me in touch with something very essential, something very deep within myself, allowing me to access a core identity that is normally obscured by ego and attachment.
The shaman is not only a hunter, warrior, healer, diviner, and entertainer, but also a natural scientist and thinker. Anthropologist Elizabeth Reichel-Dolmatoff reports that among the Tanimuka, a Tukano Indian group, shamanis
It’s simple enough to book a ticket, jump on a plane, and drink ayahuasca in the middle of the jungle. But the piece of the puzzle lacking for many is resourceful and adequate preparation and integration.
Highly creative people tend to be less self-conscious about putting themselves out there. Learn what the science of psychedelics can teach us about the creative zone.
You take a pinch of the khaki-green dried leaf before you. You dust it with white ash from a special canister. You grind the mixture with a smooth hard stone. It turns to powder. You reach down, shape it into a pellet and place it just inside your lip. Your saliva seeps into it, it feels hot, it burns. It sinks into you — and suddenly your eyes are clear, the tension eases in your mind, colours seem softer, sounds gentler. All grows calm. The world falls away.
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The polemic is served