Ayahuasca: Difference between revisions
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Ayahuasca has been used for centuries by Indigenous people in the Amazon as a "remedy for physical and psychological health, and to ensure the life and wellbeing of their communities.<ref>Sánchez, Constanza, and Jose Carlos Bousco. “Ayahuasca: From the Amazon to the Global Village.” In ''Transnational Institute'', 2015. <nowiki>https://www.tni.org/en/publication/ayahuasca-from-the-amazon-to-the-global-village</nowiki>. p. 2</ref> | Ayahuasca has been used for centuries by Indigenous people in the Amazon as a "remedy for physical and psychological health, and to ensure the life and wellbeing of their communities.<ref>Sánchez, Constanza, and Jose Carlos Bousco. “Ayahuasca: From the Amazon to the Global Village.” In ''Transnational Institute'', 2015. <nowiki>https://www.tni.org/en/publication/ayahuasca-from-the-amazon-to-the-global-village</nowiki>. p. 2</ref> | ||
For a detailed overview of the phenomenology of the Ayahuasca experience, see B. Shanon ''The Antipodes of the Mind.''<ref>Shanon, B. ''The Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience''. Oxford: Oxford University Press, 2002</ref> | |||
"...ayahuasca experiences often seem to be accompanied with the sense of an inner healer being present in the medicine. People who experience this inner healer, the “spirit of the vine,” tend to talk about it with great realism and reverence; not only tribal or shamanic people experience this effect. Also, many ayahuasca users have reported experiencing South American imagery—rainforest flora and fauna, sounds and smells—even though they might be physically at that moment in a Los Angeles clinical setting." <ref>Olivetti, Katherine. “Dimensions of the Psyche.” Jung Journal 9, no. 4 (October 2, 2015): 98–124. p. 103. https://doi.org/10.1080/19342039.2015.108693</ref> | "...ayahuasca experiences often seem to be accompanied with the sense of an inner healer being present in the medicine. People who experience this inner healer, the “spirit of the vine,” tend to talk about it with great realism and reverence; not only tribal or shamanic people experience this effect. Also, many ayahuasca users have reported experiencing South American imagery—rainforest flora and fauna, sounds and smells—even though they might be physically at that moment in a Los Angeles clinical setting." <ref>Olivetti, Katherine. “Dimensions of the Psyche.” Jung Journal 9, no. 4 (October 2, 2015): 98–124. p. 103. https://doi.org/10.1080/19342039.2015.108693</ref> | ||
Ayahuasca is a [[Connection Supplement]] popular in Columbia, Peru, Brazil, British Guiana, Brazil, Central America and Mexico, Yucatan Peninsula and in the southeastern United States.<ref>Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.</ref> | Ayahuasca is a [[Connection Supplement]] popular in Columbia, Peru, Brazil, British Guiana, Brazil, Central America and Mexico, Yucatan Peninsula and in the southeastern United States.<ref>Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.</ref> | ||
Shamans may use it to "obtain information about the spirit world" (i.e. connect and [[Channel]), "achieve supernatural power," and to heal. <ref>Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.p. 5</ref>: | Shamans may use it to "obtain information about the spirit world" (i.e. connect and [[Channeling|Channel]]), "achieve supernatural power," and to heal. <ref>Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.p. 5</ref>: | ||
Purpose and for, and methods by which connection, is pursued may vary according to conditions. "Depending upon the culture, the person taking Banisteriopsis may drink the mixture alone or as a member of a group. Thus, the individualist and feuding Jivaro prefer to take the drug individually and to use it to cope supernaturally with enemies. The more gregarious Cashinahua and Sharanahua, on the other hand, tend to participate together in the hallucinogenic experience and to share those aspects of the revelatory content...for the common good of the group."<ref>Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973. p. 5</ref>: | Purpose and for, and methods by which connection, is pursued may vary according to conditions. "Depending upon the culture, the person taking Banisteriopsis may drink the mixture alone or as a member of a group. Thus, the individualist and feuding Jivaro prefer to take the drug individually and to use it to cope supernaturally with enemies. The more gregarious Cashinahua and Sharanahua, on the other hand, tend to participate together in the hallucinogenic experience and to share those aspects of the revelatory content...for the common good of the group."<ref>Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973. p. 5</ref>: | ||
Revision as of 18:15, 2 Ocak 2023
Ayahuasca is a Connection Supplement made from Banisteriopsis caapi and Psychotria viridis,[1] and other incredients .[2] It contains contains harmala alkaloids and dimethyltryptamine (DMT).
List of Connection Supplements
Connection Supplement > 5-MEO DMT, Ayahuasca, Cannabis, Chloroform, DMT, Datura, Haoma, Kaneh Bosm, Kava, Ketamine, Kykeon, LSD, MDMA, Maikua, Manna, Nitrous Oxide, Peyote, Psilocybin Mushroom, Santa Rosa, Soma, Tobacco, Yaqona
Related LP Terms
Non-LP Related Terms
Notes
Ayahuasca has been used for centuries by Indigenous people in the Amazon as a "remedy for physical and psychological health, and to ensure the life and wellbeing of their communities.[3]
For a detailed overview of the phenomenology of the Ayahuasca experience, see B. Shanon The Antipodes of the Mind.[4]
"...ayahuasca experiences often seem to be accompanied with the sense of an inner healer being present in the medicine. People who experience this inner healer, the “spirit of the vine,” tend to talk about it with great realism and reverence; not only tribal or shamanic people experience this effect. Also, many ayahuasca users have reported experiencing South American imagery—rainforest flora and fauna, sounds and smells—even though they might be physically at that moment in a Los Angeles clinical setting." [5] Ayahuasca is a Connection Supplement popular in Columbia, Peru, Brazil, British Guiana, Brazil, Central America and Mexico, Yucatan Peninsula and in the southeastern United States.[6]
Shamans may use it to "obtain information about the spirit world" (i.e. connect and Channel), "achieve supernatural power," and to heal. [7]:
Purpose and for, and methods by which connection, is pursued may vary according to conditions. "Depending upon the culture, the person taking Banisteriopsis may drink the mixture alone or as a member of a group. Thus, the individualist and feuding Jivaro prefer to take the drug individually and to use it to cope supernaturally with enemies. The more gregarious Cashinahua and Sharanahua, on the other hand, tend to participate together in the hallucinogenic experience and to share those aspects of the revelatory content...for the common good of the group."[8]:
Footnotes
- ↑ Sánchez, Constanza, and Jose Carlos Bousco. “Ayahuasca: From the Amazon to the Global Village.” In Transnational Institute, 2015. https://www.tni.org/en/publication/ayahuasca-from-the-amazon-to-the-global-village.
- ↑ Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.
- ↑ Sánchez, Constanza, and Jose Carlos Bousco. “Ayahuasca: From the Amazon to the Global Village.” In Transnational Institute, 2015. https://www.tni.org/en/publication/ayahuasca-from-the-amazon-to-the-global-village. p. 2
- ↑ Shanon, B. The Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience. Oxford: Oxford University Press, 2002
- ↑ Olivetti, Katherine. “Dimensions of the Psyche.” Jung Journal 9, no. 4 (October 2, 2015): 98–124. p. 103. https://doi.org/10.1080/19342039.2015.108693
- ↑ Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.
- ↑ Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973.p. 5
- ↑ Harner, Michael J. Hallucinogens and Shamanism. New York: Oxford University Press, 1973. p. 5
