Ayahuasca News

Karla Giorgio entrevista a Eriberto Gualinga, reconocido documentalista kichwa, miembro del pueblo originario de Sarayaku, en la región amazónica de la provincia de Pastaza en Ecuador. Preocupado por darle una voz a su pueblo y mostrar la belleza y organización de su comunidad, Eriberto, con cámara en mano, crea documentales de denuncia como una manera de que los derechos de su gente sean respetados. 

La contaminación por mercurio en comunidades nativas amazónicas de Madre de Dios en Perú no sólo ha afectado la salud de la población indígena, sino que ha estigmatizado a los productos originarios de la zona, golpeando su comercio y su vida diaria.
Esta región, ubicada en la frontera con Brasil, es el epicentro en Perú de la deforestación y de la minería ilegal, que usa el mercurio para separar el oro.

Today we hear less about biopiracy than we did a few years ago.  As I've argued elsewhere, some cases of alleged biopiracy are more ambiguous than critics of cultural appropriation typically admit.  But one case of flagrant biopiracy, that of sweeteners drived from the South American species Stevia rebaudiana, is finally starting to get the…

La relación entre los exorcistas y sus pacientes está protegida por una confidencialidad parecida a la de los médicos aunque no reglamentada. En esta crónica, una socióloga de la religión va tras los casos que se han incrementado en Francia en los últimos años. ¿Por qué motivos se busca a los exorcistas? ¿Cómo se llega a ellos y cuáles son sus rituales? ¿Cómo se manifiesta el diablo en una persona? El demonio parece estar en todas partes: en los márgenes de la locura, en la soledad, en la imposibilidad de comunicarnos y, sobre todo, en los otros.

Para aprender la técnica del bordado Shipibo hay que conocer los secretos de la selva. Sebastián Hacher se internó en la amazonía peruana y probó el corazón de su cultura. “Estallo en un fractal de millones de partículas. Es un viento a la velocidad de la luz, lleno de colores. Una parte de mí quiere tener miedo. No va a quedar nada. Y luego: a eso vine, carajo. Desaparezco”, escribe después de tomar ayahuasca.

Sobre las piernas, para protegerse del aire frío que corre en el hospital San Rafael de Pasto, Gina Coral tiende un rebozo tejido por mujeres de su comunidad, e

MDMA (‘ecstasy’) is well-known for its pro-social effects including heightened empathy and openness. These effects seem to facilitate closeness yet there has been limited research looking at MDMA’s impact on romantic relationships. Research question: How do shared MDMA experiences influence a romantic relationship? Method: Semi-structured interviews were conducted with 10 couples using a pluralistic approach. Results: Couples’ emotional environments were transformed: communication changed from knowing something on a rational, cognitive level to a deep, felt understanding; a protective bubble was formed around the couple: free from existing fears/judgments and an emotional sense of self was brought to the fore. Conclusion: The study opens up new understandings of the role of MDMA in romantic relationships through an appreciation of how emotional experience can be transformed by MDMA. It also points to a reconsideration of the therapeutic use of MDMA for couples

More than 14 years ago, when I started my path with ayahuasca, I remember being totally awestruck by the brew, its power and its potential. In the Brazilian ayahuasca churches (read: people who have been drinking it regularly for more than 2 generations) they sometimes refer to this state(s) as “los encantos” or the enchantments of ayahuasca.

To be enchanted means: “1.to subject to magical influence; bewitch 2. to delight to a high degree: 3. to impart a magic quality or effect. “ It also means “to fascinate, attract; captivate, enrapture.”

Alok Yawanawá - A força, Confira esse trabalho incrível do Dj Alok Nº1 do Brasil... Acesse: https://soundcloud.com/livealok/alok-yawanawa O intuito inicia

At a recent conference, ayahuasca, a psychoactive drink made from plants in the Amazon, was hailed as a bridge between cultures, communities, and generations.

One researcher thinks the drugs of the future might come from the past: botanical treatments long overlooked by Western medicine.

Un proyecto del Ministerio de Cultura busca declarar Patrimonio Cultural Inmaterial de la Nación a los conocimientos y usos tradicionales de la planta "San Pedro" en las prácticas del curanderismo de cinco regiones del norte del país, se informó.

En esta entrevista con Claudio Naranjo se repasan las aportaciones principales de este autor a la psicología transpersonal, incluyendo el uso de la meditación en el contexto de la  psicoterapia, la integración de los diferentes caminos espirituales y el análisis del proceso de transformación interior que subyace en todos ellos, el uso de diferentes agentes farmacológicos en contextos psicoterapéuticos (incluyendo el MDA, el MDMA, la ayahuasca y la ibogaína), el interés por el chamanismo, la dimensión transpersonal de la Gestalt, el desarrollo del programa SAT y el énfasis en desarrollar una educación transpersonal. Se repasa asimismo su relación con Fritz Perls, Alexander Shulgin, Stanislav Grof y Josep Campbell, entre otros, y su vínculo con la psicología transpersonal

Alok Yawanawá - A força, Confira esse trabalho incrível do Dj Alok Nº1 do Brasil... Acesse: https://soundcloud.com/livealok/alok-yawanawa O intuito inicia

Vast and rich, harboring tremendous biological, cultural, and linguistic diversity, and heirs to a glorious and tragic history, Central and South America have given rise to some of the most ancient, enduring, and spectacular examples of shamanistic practice documented. The Asiatic peoples who migrated to the Americas during the Pleistocene appear to have brought with them a ritual complex that integrated religious and medical functions, centered around trance states, and may have involved hallucinogenic plant use. As in the case of the Siberian cultures to whom we owe the etymology of the term Òshaman,Ó native societies throughout Central and South America distinguish ritual specialists who enter trance to commune with the spirits for purposes of healing, divination, and other matters of individual and collective well-being. Because of the presumed Asian origins of Amerindians, and partly because the Siberian term happened to gain wide usage, certain west Asian traditions and similar Arctic and North American examples have been treated as original or more ÒpureÓ versions of shamanism than their Central and South American counterparts. Yet recent archeological and genetic evidence suggests a much more ancient date for the arrival of humans in the Americas than had previously been assumed. Keeping this fact in mind, native Central and South American shamanism should be seen not as derivative of or secondary to ÒclassicÓ Asian shamanism, but rather parallel, largely independent, and equally ancient bodies of practice that have evolved and diversified in response to heterogeneous ecological, sociocultural, and historical conditions