Mystical experiences can allow us to feel an oceanic state of oneness, a connectedness to others, to the planet, and to ourselves in ways that we may not normally experience. However
Ayahuasca has been called the teacher of all teachers, and its lessons are respected by those who use it in every format and style. I have been drinkin
Aprovechando que retumban los ecos del llamado de Carlos Suárez Álvarez a solidarizarse con su iniciativa de micromecenazgo para publicar su libro Ayahuasca entre dos mundos, hablamos con él sobre el uso indígena de la ayahuasca y las tensiones que supone la expansión de una planta que hoy tiene más fama que Messi, Stephen Hawking y Batman juntos.
This project is beautiful in every sense: beautiful mission in a beautiful place making beautiful products for a beautiful reason. I got one of the limited edition cans and they are, well, beautiful! Well worth supporting.
Moral outrage is a very powerful process in the quest for social justice, but it can also be addictive and involve shaming and blaming. Roshi Joan Halifax discusses how we can use this powerful ene…
By the mid-1960s, the youth countercultures in California, particularly in San Francisco, had adopted the use of hallucinogenic drugs, with the first major underground LSD factory established by Owsley Stanley. From 1964, the Merry Pranksters, a loose group that developed around novelist Ken Kesey, sponsored the Acid Tests, a series of events primarily staged in or near San Francisco, involving the taking of LSD (supplied by Stanley), accompanied by light shows, film projection and discordant, improvised music known as the psychedelic symphony. The Pranksters helped popularize LSD use, through their road trips across America in a psychedelically-decorated converted school bus, which involved distributing the drug and meeting with major figures of the beat movement, and through publications about their activities such as Tom Wolfe's The Electric Kool-Aid Acid Test (1968). In both music and art, the influence of LSD was soon being more widely seen and heard thanks to the bands that participated in the Acid Tests and related events, including the Grateful Dead, Jefferson Airplane and Big Brother and the Holding Company, and through the inventive poster and album art of San Francisco-based artists like Rick Griffin, Victor Moscoso, Bonnie MacLean, Stanley Mouse & Alton Kelley, and Wes Wilson, meant to evoke the visual experience of an LSD trip.
In San Francisco's Haight-Ashbury neighborhood, brothers Ron and Jay Thelin opened the Psychedelic Shop in January 1966. The Thelins' store is regarded as the first ever head shop. The Thelins opened the store to promote safe use of LSD, which was then still legal in California. The Psychedelic Shop helped to further popularize LSD in the Haight and to make the neighborhood the unofficial capital of the hippie counterculture in the United States. Ron Thelin was also involved in organizing the Love Pageant rally, a protest held in Golden Gate park to protest California's newly adopted ban on LSD in October 1966. At the rally, hundreds of attendees took acid in unison. Although the Psychedelic Shop closed after barely a year-and-a-half in business, its role in popularizing LSD was considerable.
Los pueblos indígenas aislados son los más vulnerables del planeta. Sabemos muy poco de ellos. Pero sí sabemos que son más de un centenar en todo el mundo.
There may have been 4-5 million people in Amazonia at the time of European contact. These people cultivated or managed at least 138 plant species in 1492. Many of these crop genetic resources were human artifacts that required human intervention for
Working with the Amazonian plant medicine ayahuasca presents enormous psycho-spiritual challenges. In my experience as a meditator and psychotherapist, no other process comes close to ayahuasca’s power to activate body, psyche, and spirit, releasing that which has been trapped in the unconscious into the light of awareness.
Herbal baths play an important role in the traditional health care of Maroons living in the interior of Suriname. However, little is known on the differences in plant ingredients used among and within the Maroon groups. We compared plant use in herbal baths documented for Saramaccan and Aucan Maroons, to see whether similarity in species was related to bath type, ethnic group, or geographical location. We hypothesized that because of their dissimilar cultural background, they used different species for the same type of bath. We assumed, however, that plants used in genital baths were more similar, as certain plant ingredients (e.g., essential oils), are preferred in these baths.
Indigenous systems of knowledge acquisition are generally understood as relying on ideas different from modern scientific thought.However, modern society is often interested solely in the results of indigenous epistemology, especially when it comes to artistic and ecological creations, including medicinal applications. Without a deeper understanding of how such knowledge is created and warranted, this can easily result in exploitation.
No andaré con subterfugios retóricos: el propósito de este artículo es financiero. Estoy en pleno crowdfunding para publicar el fotolibro Ayahuasca entre dos mundos y necesito mecenas; para conseguirlos, durante los cuarenta días que dura la campaña me estoy dedicando intensamente a comunicar quién soy, qué hago y por qué para recabar apoyos, o sea, marketing, que detesto tanto producir como tú recibir. Y sin embargo, aquí estamos, yo escribiendo (muy animado) y tú leyendo (espero).
The ayahuasca world can promise big things: curing illness, healing trauma, and personal contact with spirits and divine beings. But what can you really expect, and how much do peoples’ profound an
The booming consumption of 5-meo-DMT—the chemical extracted from the Bufo alvarius toad, endemic to the Sonoran desert—in the second decade of the twenty-first century has caused a series of controversies concerning the substance’
Combinación instructiva, fascinante y transformadora de viajes, chamanismo, plantas maestras, pruebas, errores, aciertos y aprendizajes que no dejará indiferente al lector. Utilizando la autobiografía como hilo conductor, el autor nos conduce a un periplo y aprendizaje a todo lo que él ha vivido, hasta descubrir su vocación de 'herbolario' de plantas medicinales y las maestras (previo paso por una juventud rebelde, con ganas de explorarlo todo, el encuentro con el San Pedro, la ayahuasca y especialmente el uso chamáncio del tabaco).
How do the visual effects compare and what are the differences? Which one has the most risk to be physically and/or mentally dangerous and why? How do the
Las referencias etnografías y etnohistóricas, así como la evidencia de cultura material indican que el consumo ritualizado de tabaco y, presumiblemente, de cohoba y hongos psilocibios era relativamente habitual entre los principales grupos culturales que habitaron antiguamente el territorio que hoy es Costa Rica. Dicho consumo estaba socialmente diferenciado, era parte central de las relaciones de ayuda, y representaba una fuente de conocimiento esotérico que sustentaba la ostentación de poder social. De forma interesante, todos los artefactos analizados para los cuales se cuenta con información sobre el contexto arqueológico en el que fueron excavados se recuperaron en contextos funerarios, es decir, en tumbas. Esto es consistente con los hallazgos de Guerra-Doce (2014, 2015) quien, mediante un análisis contextual a nivel mundial, llega a la conclusión de que existe una asociación frecuente de las sustancias psicoactivas con contextos funerarios y ceremoniales. Posiblemente, las plantas y hongos sagrados eran consumidos durante los ritos mortuorios, proveían sustento para el fallecido durante su viaje a la vida después de la muerte, y eran una especie de tributo a las deidades del inframundo
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