La ceremonia ritual de la Yawar panga constituye un acto curanderil específico de la Selva Alta del Perú, destinado a operar una limpieza profunda del organismo de los participantes. Consiste en la ingestión del zumo de las hojas frescas de una planta trepadora identificada como Aristolochia didyma S. Moore (familia Aristolochiaceae), complementada con un entorno ritual de melopeas (ikaros), soplos vitalizantes de humo de tabaco negro que dirige el chamán a su paciente y el rítmico sonido producido al batir las shacapas (manojo de hojas secas de Pariana sp.).
AMoney is a complicated force woven within our cultural psychology, and when you combine it with our spiritual pursuits, the energies can go haywire. Most of us have no problem justifying the cost of our iPhones, our doctor-prescribed medications, our exotic vacations, jewelry and clothes and food and furniture; even the cost of a spa massage. If the items we want or need are beyond our reach, we find a way through savings and patience, or putting in extra elbow grease and effort. Humans are manifesting monsters when we have our eye on the prize. For many of us, however, paying for a spiritual experience brings up all kinds of resistance and stories. There’s a lot of discourse that proposes a process that brings you closer to God should be free; perhaps because it’s our birthright to know our divinity. How does someone have the audacity to charge for that? But what if the reverse is true? Isn’t it audacious to assume someone’s life calling should be given away? Isn’t the …
The first Global survey of ayahuasca drinking has now commenced. if you have drunk ayahuasca please share your experiences in the anonymous survey and help build understanding of the effects of this tea on the lives of those who consume it.
Rob Montgomery, una de las grandes figuras de la psiconáutica contemporránea, sigue siendo casi completamente desconocido fuera de un pequeño círculo de cognoscenti. Nacido en 1955 en Niagara
The psychedelic South American concoction is exciting the interest of medical researchers, even as debate over set and setting continues. Oh, how the times they are a changin’. Twenty years ago, traveling from the U.S. to the jungle to take ayahuasca was mostly reserved for the wildly adventurous, the earthy hippie, or those on a quest with a purpose.
Blog by Adam Andros (communications and research coordinator at the Temple) about the social uses, the political economy, and the globalization of ayahuasca.
"This chapter will examine the phenomenon of New Age pilgrimage at a prominent centre of New Age activities, the town of Sedona in north-central Arizona. By comparing it with tourist activities more generally in the Sedona area, however, we will see that despite some overlap, New Age approaches to space, place, landscape and nature depart markedly from the tourist commodification of landscape that analysts have identified as part and parcel of consumer capitalism. Such a comparison sheds helpful light on the ways in which New Age spirituality both reflects and contests popular understandings of the relationship between self and the natural world"
Eating disorders (EDs) are serious health conditions that are among the most difficult to treat. Innovative treatments are needed and modalities from across cultures must be considered. Ayahuasca is a psychoactive plant-based tea originally used by Amazonian indigenous groups. A growing body of research points to its promise in the healing of various mental health issues. This study explored the potential therapeutic value of ayahuasca in the context of EDs, including the perceived impact of the preparatory diet and the ayahuasca purge. Sixteen individuals previously diagnosed with an ED participated in a semi-structured interview relating to their experiences with ceremonial ayahuasca drinking. Interviews were analyzed using thematic analysis. Themes presented relate to the reduction or cessation of ED and mental health symptoms, shifts in body perception, and the importance of a ceremonial setting and after-care. For some, the preparatory diet resulted in familiar patterns of concern; however, none felt triggered by the purge in ayahuasca. Ceremonial ayahuasca drinking shows promise in the healing of EDs and warrants further research.
La ayahuasca, antaño sin valor en el mercado, es hoy objeto de un floreciente negocio global con epicentro en la selva peruana. Producto al alza, especie a la baja. Cosechada hasta su erradicación en los alrededores de Iquitos, se buscan soluciones: intermediarios, plantaciones, procesadores, exportadores… Business must go on.
Entre los indígenas siona, los vuelos chamánicos son recreados a través de la performance oral. Con el fin de explorar la relación entre la performance narrativa, la producción de la experiencia extraordinaria y la perspectiva chamánica, este trabajo analiza una narración que relata la visita a la casa de los tigres por un joven aprendiz y su chamán maestro. Este viaje al lado oculto no ocurre durante el ritual bajo la influencia del yajé, sino a la mañana siguiente, cuando el novato está de vuelta a la aldea. El análisis señala las estrategias de contextualización que permiten a la performance narrativa crear experiencias, transmitir el conocimiento chamánico e informar sobre el intercambio de perspectivas y de poder chamánico.
From time to time, Dr. Tanya gets invited to talk about her work on podcasts or to make short videos with people. Here's a selection of those happenings, where you can get a whole lot of information in a nicely packaged and easily accessible format. Our current favourite is the Vancouver Real podcast - it's a full-spectrum look at Dr. Tanya's work with the medicine. We'll keep this page fresh as new videos become available.
Before neuroscientist Leanna Standish drank the hallucinogenic brew ayahuasca for the first time, she was a steadfast scientific materialist. She was trained to believe—and she did—that everything could be explained by science. Then, much like the pioneering psychedelic researchers who came before her, she had a humbling ayahuasca experience while spending time in Brazi
Two men who have dedicated their lives to plant medicine and its potential for humanity, come together again for the fifth year to offer a mind-opening and life-transformative ayahuasca experience. Dr. Dennis McKenna and Wayra, a highly trusted ayahuascero, lead a journey of mind and…
the formation of religious territories of organizations that make use of the tea Ayahuasca in their rituals in the state of Rondônia- BR is analyzed, with emphasis on men-nature interaction. Also known as religions of the forest, since they emerged in the first decades of the 20th century in the middle of the Amazon rainforest, these religions were founded by rubber tappers in three original branches: Santo Daime; Barquinha; and União Do Vegetal.
A u cours de mes recherches chez les peuples indigènes de l'ouest du bassin de l'Amazone, j'ai eu de nombreuses occasions d'assister aux activités de guérisseurs et de sorciers.
There were daytime meetings, run by the younger leaders, and night gatherings, run by the taitas. People from different localities traveled to get together, and everything, according to the consulta law—transportation, food, small contributions to the leaders and taitas for their work, including the yagé price and the work of guiding the tomas de remedio —was financed by the oil company.
How a scholarly hippie got pulled into the orbit of the psychedelic revolutionary whom then-President Nixon labelled “the most dangerous man in America”
In this webinar we will compare the biomedical effects of DMT and ayahuasca, demystifying commonly held points of view about these substances. DMT is the psychoactive component of ayahuasca, which becomes orally active in ayahuasca because of the endogenous MAO inhibitors present in Banisteriopsis caapi.
We will also explore the differences between DMT and ayahuasca from an historical and cultural point of view, illustrating how the consumption of psychoactive substances cannot be understood outside of their contexts – both the set (characteristics of the individual) and setting (consumption context). In other words, the complex cultural, indigenous, traditional, therapeutic, and religious dimensions of ayahuasca practices cannot be reduced to a mere active component (DMT).
About the presenters:
José Carlos Bouso is a Clinical Psychologist with a PhD in Pharmacology. As the Scientific Director at ICEERS, José Carlos oversees studies on the potential benefits of psychoactive plants, principally cannabis, ayahuasca, and ibogaine, with the goal of improving public health.
Bia Labate has a Ph.D. in Social Anthropology from the State University of Campinas (UNICAMP), Brazil. She is Visiting Professor at the Center for Research and Post Graduate Studies in Social Anthropology (CIESAS), in Guadalajara, Mexico and co-founder of the Interdisciplinary Group for Psychoactive Studies (NEIP). Since 2016, she has been an Associate Editor at Chacruna (http://chacruna.net) and Research Associate at the Ayahuasca Defense Fund (ADF).
Benjamin De Loenen is the founder of ICEERS (International Center for Ethnobotanical Education, Research & Service). We catch up with him at SAND conference in Italy to discuss ethnobotanical cultures and practices and how they can help with mental health problems and help the planet.
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