Abstract In this chapter I continue with the ‘How?’ question and consider a number of patterns which, to my mind, are important determinants of the way Ayahuasca visualizations develop. Following my general (that is, not specific to my study of Ayahuasca) radical phenomenological approach to cognition, unlike most investigations in contemporary cognitive science my analysis does not deal with...
Le chaman incarne au mieux les valeurs, exprimées dans le mythe, d’un mode d’être, de penser et d’agir qui vise à préserver un monde fait d’« ordre, d’harmonie, et de beauté » – selon les Indiens Ojibwé des Grands Lacs – qui nous rapproche du premier état de la Création que les Tupi-Guarani appellent la « Terre sans mal ». Comme le rêve, l’usage de psychotropes parfois réservés aux seuls...
In light of recent specific liberalizations in drug laws in some countries, I have investigated the potential of entheogens (i.e., psychoactive plants used as spiritual sacraments) as tools to facilitate existential intelligence. “Plant teachers” from the Americas such as ayahuasca, psilocybin mushrooms, and peyote, and the Indo-Aryan soma of Eurasia, are examples of entheogens that have been...
This article examines drug substitution with regard to hallucinogens (ayahuasca, ibogaine, peyote and LSD) set within the concept of redemption. The model examines both religious and secular approaches to the contemporary use of hallucinogens in drug substitution, both by scientists and in religious settings worldwide. The redemptive model posits that the proper use of one psychoactive...
Résumé À la maladresse avec laquelle l’occidental induit des modifica~tions de sa conscience, les médecines ancestrales répondent par un savoir~faire des plus sophistiqués où non seulement l’induction contrôlée d’états non-ordinaire de la conscience n’est pas dommageable mais permet même de faire face au développement moderne du phénomène toxicomaniaque. À partir de son expérience clinique en...
Summarized are psychonautic bioassays (human self-experiments) of pharmañopo--crystalline bufotenine (5-HO-DMT; 5-hydroxy-N,N-dimethyltryptamine; dimethylserotonine), at times combined with harmaline or harmine-via intranasal, sublingual, intrarectal, pulmonary (inhaled vapor) and oral routes. This is done by way of pharmacological modeling of diverse South American shamanic inebriants,...
Summarized are psychonautic bioassays (human self-experiments) of pharmepéna--crystalline 5-methoxy-N,N-dimethyltryptamine (5-MeO-DMT; O-Me-bufotenine), at times combined with crystalline beta-carbolines (harmaline or harmine). These substances were administered via intranasal, sublingual and oral routes, by way of pharmacological modeling of diverse South American shamanic inebriants...
Abstract: This article asks what is the relationship between shamanic vision and the production of shamanic art? Based on interviews with Huichol Indian yarn painters in Mexico, the author shows that the artist's concept of the soul is important to understanding shamanic art. For the Huichol, the heart is the centre of shamanic inspiration and the vehicle for communication with the gods. This...
Among young patients with multiple substance abuse, a high level of abuse of natural products was noticed. In a rehabilitation clinic for young addicts 180 patients filled out a questionnaire regarding drugs they regularly consumed. It was discovered that the patients consumed high levels of Psilocybe, Amanita and Datura. The natural drugs of the 70's, Ayahuasco and Cactus, are now rarely seen....
Interest in the role of indolamines in the pathogenesis of psychoses has been renewed in recent years by the development of atypical antipsychotic drugs such as clozapine, olanzapine, and risperidone, which act on serotonin receptors. Discovery of the hallucinogenic compounds called methylated indolealkyalamines (MIAs) (e.g. N,N-dimethylserotonin, or bufotenin, and N,N-dimethyltryptamine, or...