By Esther Jean Langdon in Xamanismo. This article outlines the transformations of yaje shamanism among the Siona Indians of the Northwest Amazon Basin of Colombia. The shaman's role and the political and sacred use of yaj e rituals have changed
Ayahuasca on the New Yorker. Another step towards the mainstream. I found the description of her experience a bit exaggerated for effect, seems like she didn't feel the effects and instead focused on every awkward thing that happenned...
In this monograph, I relate findings from more than 30 years of experiences and observations with this substance, in various user groups and individuals, both in the US and in Europe. I use the term underground in referring to the explorations with these substances, in the sense that they were hidden – out of respect for the restrictions and prohibitions of mainstream culture.
These are ethnographic field reports: first-hand observations from an underground sub-culture, accompanied by the experiences of a selected number of participant-observers. It is important to recognize that in research with these and other so-called psychedelic or entheogenic substances, one cannot limit the observations and reflections solely to their physical and psychological effects. As most of the people cited here emphasize, the experiences with these substances at times can go far beyond their physical and psychological effects into the deepest and highest dimensions of our existence, both the cosmic and the spiritual. – RM
El trabajo de Rebeca Carrión Cachot, El culto al agua en el antiguo Perú , con prólogo de Luis Millones, edición del INC, da cuenta de la importancia del agua en el mundo andino, tanto que es objeto de diversos cultos.
El libro comprende tres capítulos referidos especialmente a los diversos cultos al agua y a un instrumento central en estos: la paccha. La paccha es un recipiente con numerosos conductos por donde discurre el agua, la chicha de maíz o la sangre del sacrificado.
Estos rituales tenían por objetivo la fertilización de la tierra. El estudio se aboca también al ámbito de la iconografía y de los relatos en torno al agua. En cuanto al primero, la autora halla una analogía entre las representaciones acuáticas de diversos huacos o figuras monolíticas.
En el espacio de los relatos, la autora parangona los del Popol Vuh con los relatos andinos precolombinos referidos a estos cultos. Para demostrarlo reúne pasajes de diversos relatos que ella considera relevantes. Un libro que invita al debate.
Between 21st and 24th April this year, I attended the conference 'Climates of Change and the Therapy of Ideas' held at the Pacifica Graduate Institute, Santa Barbara, California. The conference featured a number of philosophically and psychologically oriented speakers who have featured before in this blog such as Richard Tarnas from the California Institute of…
La Coca es Espíritu; es Sabiduría y Cultura ancestral de los Pueblos andinos. Este documental nos acerca a la relación profunda que se construye con esta Planta Sagrada, que enseña y acompaña cada día a muchos de los Pueblos Originarios de América.
A New Greenhouse ECfES.org launches a 501(c)3 Ethnobotanical Conservatory Project! Growing potent plant medicines to alleviate conditions such as...
1) Chronic binge drinking (frequent on college campuses) 2) Chemical dependencies (on pharmaceutical and illicit drugs) 3) Mental Illness (such as depression, anxiety, trauma, phobias, and more)
... is not just a vision any longer, it is our 501(c)3 non-profit's public charity mission. It is our obligation to serve the nearly 20% of Oregonians suffering from at least one of the three above conditions.
According to Jordi Riba’s presentation at the Interdisciplinary Conference on Psychedelics Research #icpr2016 that was held this weekend in Amsterdam harmine and tetrahydroharmine potently stimulates the formation of new neurons from stem cells in vitro. This data has not been published yet but opens a whole new avenue of research. Ayahuasca harmala alkaloids could potentially be used in the treatment of neurological disorders such as Alzheimer’s, This is a revolutionary finding in the field!
Every year, thousands of tourists head to the Peruvian Amazon to take the plant medicine ayahuasca. But what does the powerful drink actually do, and what do local shamans think of the rise in its popularity?
There is a theme woven through the shamanisms of the Upper Amazon — that human beings in general, and shamans in particular, have powerful urges to harm other humans. The difference between a healer and a sorcerer is that the former is able to bring these urges under control, while the latter either cannot or does not want to.
Thus, what distinguishes a healer from a sorcerer is self-control. This self-control must be exercised specifically in two areas — first, in keeping to la dieta, the restricted diet; and, second, in resisting the urge to use the magical darts acquired at initiation for frivolous or selfish purposes. Shamans who master their desires may use their powers to heal; those who give in to desire, by their lack of self-control, become sorcerers, followers of the easy path.
I am only sharing this because it is such an extraordinary book, unfairly overlooked by the majority of people, perhaps due to the high prices commanded by academic presses. Get it while you can.
This expanded and updated edition of the Ayahuasca Reader brings together knowledge and insight from a variety of disciplines and experiences with the plant medicine. Taken together, this 496 page book with 16 pages of color artworks depicting the ayahuasca experience, is the most comprehensive anthology on the subject ever published. Helps us continue to bring you cutting-edge books for a conscious culture.
I just contributed to this campaign. I bought the first edition of the book years ago and it was the place where I first discovered some of the writers and researchers that have been most influential on my understanding of ayahuasca. Highly recommended!
As I indicated in my last post, I have recently completed a seven-ceremony, sixteen-day dieta. This dieta was held in a beautiful, new maloka about 30 kms out of Pucallpa, just off the only road out of Pucallpa which leads to Lima. The maloka is situated at the end of a peninsula that leads into…
Durante 2015 se publicaron mensualmente, en la revista Cannabis Magazine, las reseñas de buena parte del fondo editorial publicado por La Liebre de Marzo.
"Who would have ever imagined that ayahuasca, the enigmatic jungle potion William S. Burroughs once referred to as “the secret”and whose very botanical identity was a matter of debate through the mid-twentieth centuryouldw, within a matter decades, become a household (or at least, yoga-mat) word; the subject of hundreds of scientific, anthropological, and medical studies; a magnet for international tourism; the motor behind a global religious diaspora, and the victorious plaintiff in absentia of an historic Supreme Court case?
The rhyme “herbal brew”/“bamboo” in Paul Simon’s 1990 ayahuasca-inspired song “Spirit Voices” already rings of kitsch, but there is still something, if not fresh, then at least compelling about Sting in his biography Broken Music,revealing that “ayahuasca has brought me close to something, something fearful and profound and deadly serious.” But by the time Lindsay Lohan confides to a reality TV host in April of 2015 that ayahuasca helped her “let go of past things…it was intense,”Burroughs’s “final fix” has finally entered the realm of cliché.
How did this happen? What is the special appeal of this bitter Amazonian brew in the post-post-modern global village toolbox of self-realization? How has it fared in the bustling marketplace of New Age spiritual entrepreneurism and on the battleground of the War on Drugs? And what does it all mean for the multiple, religiously and socially diverse communities and individuals who consume ayahuasca, as well as various ayahuasca-like analogs, around the world?”
El médico de familia estadounidense Joe Tafur, copropietario del albergue Nihue Rao, ha encontrado la manera de traducir al lenguaje científico la metáfora local que explica la enfermedad y la curación. Donde los chamanes hablan de energías negativas acumuladas o malos espíritus, Joe se refiere a la epigenética: aquellos elementos que determinan la expresión del código genético en el ser humano, y que no son inmutables, al contrario que la secuencia de ADN. Y mucho más, en la siguiente entrevista.
Dos personas fueron detenidas acusadas de organizar una ceremonia con ayahuasca. Se trataba de una reunión en un domicilio de Villa Yacanto, donde se hallaron otras sustancias.
"This anthology, compiled by Beatriz Caiuby Labate and Clancy Cavnar, impressed me in a particular way. It is characterized by a sensible composition of individual contributions which result, in an overall view, in a dense, multifaceted, and compelling, picture of the present situation of ayahuasca shamanism and its development trajectories. Moreover, it describes the complex situation which emerges with the encountering of indigenous culture, its urbanized forms, western researchers (primarily anthropologists), and western tourists."
By Albert Garcia-Romeu, PhD in Psychedelics and Psychedelics (Psychology). I was interviewed in this piece on psychedelics for Gentleman's Quarterly (GQ) magazine, published in February, 2016.
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