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Erowid Extracts — Number 13 / November 2007 Erowid Extracts Table of Contents Number 13, November 2007
Erowid® Extracts D OCUMENTING THE C OMPLEX R ELATIONSHIP B ETWEEN H UMANS AN D P SYCHOACTIVES November 2007 Number 13 “The problem to be faced is: how to combine loyalty to one’s own tradition with reverence for different traditions.” — Abraham J. Heschel The Absinthe Enigma • Wormwood and Thujone • P. viridis vs. M. tenuiflora Varieties of Nicotine Experience • Khat Legal Challenges LETTERS & FEEDBACK Hi there Erowid staff, First of all, thank you for such Awesome website! A more thoughtfully a wonderful site. I’m not a serious compiled compendium of information I’m just writing to say how much I recreational user, but having some on the topic of psychoactives does appreciate your website. My father chronic pain issues, I tend to experiment not exist—at least not for the public showed it to me several years ago a little to find ways to alleviate the at large. Bravo. and it’s been fun to watch it grow pain (aside from standard Rx’s from in quality and content over the — ANOnymOus doctors). […] years. My dad adjunctly teaches a Letter to Erowid psychopharmacology class in town and Keep up the good work. Although always lists Erowid on his syllabus of some might look at Erowid negatively, recommended readings. I’m a college I look at it positively, in the sense that After looking up information on the student and am surprised, once I I’m smart enough to research things antitussive properties of DXM, how start talking to other kids, how many before I try them, and hopefully keep shocked I was to find your website, of them know about the information myself from an early demise. -
JONATHAN OTT SPEAKS… PART TWO Interviewed by Will Beifuss and Jon Hanna at the 1998 BPC Salvia Divinorum Conference
VOLUME VIII, NUMBER 2 SUMMER SOLSTICE 1999 JONATHAN OTT SPEAKS… PART TWO Interviewed by Will Beifuss and Jon Hanna at the 1998 BPC Salvia divinorum Conference Jon: Living in México, what do you think that the interest in at home and make tea.” But if I do that in the U.S. I know for entheogens is there, given in a sort of comparative percent- a fact that there are going to be at least a dozen people there age? that have done it more than I have, and perhaps can teach me a thing or two if I can just connect with them afterwards Jonathan: Of course we have, at best, only soft figures in any and share information. And so the U.S. is a real leader there, case. But I would say that it’s less than it is in the U.S., in and I would say in México it’s a great deal less. But on the terms of the kind of interest that we know about—basement other hand, there’s this schizophrenic thing; on the one hand shaman. In the U.S. there’s a great deal of sophistication in there’s racism against Indians and there’s this whole socio- the so-called amateur sector. And that doesn’t exist any- economic one-upmanship, but on the other hand, all of where else, not even in Europe. In Europe, the only people México’s glory lies in the pre-Colombian past, and it’s been that are at that level of sophistication are in the business as all downhill—and very steeply—politically and economi- shamanic-plant dealers, and they’re very few. -
(DMT), Harmine, Harmaline and Tetrahydroharmine: Clinical and Forensic Impact
pharmaceuticals Review Toxicokinetics and Toxicodynamics of Ayahuasca Alkaloids N,N-Dimethyltryptamine (DMT), Harmine, Harmaline and Tetrahydroharmine: Clinical and Forensic Impact Andreia Machado Brito-da-Costa 1 , Diana Dias-da-Silva 1,2,* , Nelson G. M. Gomes 1,3 , Ricardo Jorge Dinis-Oliveira 1,2,4,* and Áurea Madureira-Carvalho 1,3 1 Department of Sciences, IINFACTS-Institute of Research and Advanced Training in Health Sciences and Technologies, University Institute of Health Sciences (IUCS), CESPU, CRL, 4585-116 Gandra, Portugal; [email protected] (A.M.B.-d.-C.); ngomes@ff.up.pt (N.G.M.G.); [email protected] (Á.M.-C.) 2 UCIBIO-REQUIMTE, Laboratory of Toxicology, Department of Biological Sciences, Faculty of Pharmacy, University of Porto, 4050-313 Porto, Portugal 3 LAQV-REQUIMTE, Laboratory of Pharmacognosy, Department of Chemistry, Faculty of Pharmacy, University of Porto, 4050-313 Porto, Portugal 4 Department of Public Health and Forensic Sciences, and Medical Education, Faculty of Medicine, University of Porto, 4200-319 Porto, Portugal * Correspondence: [email protected] (D.D.-d.-S.); [email protected] (R.J.D.-O.); Tel.: +351-224-157-216 (R.J.D.-O.) Received: 21 September 2020; Accepted: 20 October 2020; Published: 23 October 2020 Abstract: Ayahuasca is a hallucinogenic botanical beverage originally used by indigenous Amazonian tribes in religious ceremonies and therapeutic practices. While ethnobotanical surveys still indicate its spiritual and medicinal uses, consumption of ayahuasca has been progressively related with a recreational purpose, particularly in Western societies. The ayahuasca aqueous concoction is typically prepared from the leaves of the N,N-dimethyltryptamine (DMT)-containing Psychotria viridis, and the stem and bark of Banisteriopsis caapi, the plant source of harmala alkaloids. -
Effects of Ayahuasca on Psychometric Measures of Anxiety, Panic-Like and Hopelessness in Santo Daime Members R.G
Journal of Ethnopharmacology 112 (2007) 507–513 Effects of ayahuasca on psychometric measures of anxiety, panic-like and hopelessness in Santo Daime members R.G. Santos a,∗, J. Landeira-Fernandez b, R.J. Strassman c, V. Motta a, A.P.M. Cruz a a Departamento de Processos Psicol´ogicos B´asicos, Instituto de Psicologia, Universidade de Bras´ılia, Asa Norte, Bras´ılia-DF 70910-900, Brazil b Department of Psychiatry, University of New Mexico School of Medicine, Albuquerque, NM 87131, USA c Departamento de Psicologia, Pontif´ıcia Universidade Cat´olica do Rio de Janeiro, PUC-RJ, Brazil Received 21 December 2006; received in revised form 16 April 2007; accepted 18 April 2007 Available online 25 April 2007 Abstract The use of the hallucinogenic brew ayahuasca, obtained from infusing the shredded stalk of the malpighiaceous plant Banisteriopsis caapi with the leaves of other plants such as Psychotria viridis, is growing in urban centers of Europe, South and North America in the last several decades. Despite this diffusion, little is known about its effects on emotional states. The present study investigated the effects of ayahuasca on psychometric measures of anxiety, panic-like and hopelessness in members of the Santo Daime, an ayahuasca-using religion. Standard questionnaires were used to evaluate state-anxiety (STAI-state), trait-anxiety (STAI-trait), panic-like (ASI-R) and hopelessness (BHS) in participants that ingested ayahuasca for at least 10 consecutive years. The study was done in the Santo Daime church, where the questionnaires were administered 1 h after the ingestion of the brew, in a double-blind, placebo-controlled procedure. -
Chemical Composition of Traditional and Analog Ayahuasca
Journal of Psychoactive Drugs ISSN: (Print) (Online) Journal homepage: https://www.tandfonline.com/loi/ujpd20 Chemical Composition of Traditional and Analog Ayahuasca Helle Kaasik , Rita C. Z. Souza , Flávia S. Zandonadi , Luís Fernando Tófoli & Alessandra Sussulini To cite this article: Helle Kaasik , Rita C. Z. Souza , Flávia S. Zandonadi , Luís Fernando Tófoli & Alessandra Sussulini (2020): Chemical Composition of Traditional and Analog Ayahuasca, Journal of Psychoactive Drugs, DOI: 10.1080/02791072.2020.1815911 To link to this article: https://doi.org/10.1080/02791072.2020.1815911 View supplementary material Published online: 08 Sep 2020. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=ujpd20 JOURNAL OF PSYCHOACTIVE DRUGS https://doi.org/10.1080/02791072.2020.1815911 Chemical Composition of Traditional and Analog Ayahuasca Helle Kaasik a, Rita C. Z. Souzab, Flávia S. Zandonadib, Luís Fernando Tófoli c, and Alessandra Sussulinib aSchool of Theology and Religious Studies; and Institute of Physics, University of Tartu, Tartu, Estonia; bLaboratory of Bioanalytics and Integrated Omics (LaBIOmics), Institute of Chemistry, University of Campinas (UNICAMP), Campinas, SP, Brazil; cInterdisciplinary Cooperation for Ayahuasca Research and Outreach (ICARO), School of Medical Sciences, University of Campinas (UNICAMP), Campinas, Brazil ABSTRACT ARTICLE HISTORY Traditional ayahuasca can be defined as a brew made from Amazonian vine Banisteriopsis caapi and Received 17 April 2020 Amazonian admixture plants. Ayahuasca is used by indigenous groups in Amazonia, as a sacrament Accepted 6 July 2020 in syncretic Brazilian religions, and in healing and spiritual ceremonies internationally. -
Psychedelic Gospels
The Psychedelic Gospels The Psychedelic Gospels The Secret History of Hallucinogens in Christianity Jerry B. Brown, Ph.D., and Julie M. Brown, M.A. Park Street Press Rochester, Vermont • Toronto, Canada Park Street Press One Park Street Rochester, Vermont 05767 www.ParkStPress.com Park Street Press is a division of Inner Traditions International Copyright © 2016 by Jerry B. Brown and Julie M. Brown All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. Note to the Reader: The information provided in this book is for educational, historical, and cultural interest only and should not be construed in any way as advocacy for the use of hallucinogens. Neither the authors nor the publishers assume any responsibility for physical, psychological, legal, or any other consequences arising from these substances. Library of Congress Cataloging-in-Publication Data [cip to come] Printed and bound in XXXXX 10 9 8 7 6 5 4 3 2 1 Text design and layout by Priscilla Baker This book was typeset in Garamond Premier Pro with Albertus and Myriad Pro used as display typefaces All Bible quotations are from the King James Bible Online. A portion of proceeds from the sale of this book will support the Multidisciplinary Association for Psychedelic Studies (MAPS). Founded in 1986, MAPS is a 501(c)(3) nonprofit research and educational organization that develops medical, legal, and cultural contexts for people to benefit from the careful uses of psychedelics and marijuana. -
Sacred Mushrooms of the Goddess and the Secrets of Eleusis
In memory of Blaise Daniel Staples, my companion and soul mate. He is dearly missed. PREFACE by Huston Smith WHEN I WAS ABOUT TO PUBLISH Cleansing the Doors of Perception: The Religious Significance of Entheogenic Plants and Chemicals, there were those who advised me not to do so, saying that it would destroy my reputation. Time has proved them wrong. As the religious significance of these substances comes to be increasingly accepted—the glaring exception being the Food and Drug Administration—the sales of that book (favorably reviewed from the beginning) continue to rise. As does my conviction of the importance of the issue, and I will say why. The great achievement of the linguist Noam Chomsky, who was my colleague during the fifteen years I taught at MIT, was to discover the universal grammar that every spoken language–– English, Chinese, French, whatever––must conform to, for it seems to be imprinted into the human brain. I, for my part, have worked out the universal grammar of religion to which authentic religions conform. Reduced to a single sentence, that grammar concludes that Reality is Perfect, and that human beings should do their best to conform their lives to that perfection. Reality’s perfection seems to be contradicted by perception of the world, but this is not surprising, for Reality is Infinite and our minds are not. Out minds must expand if they are to receive even glimpses of the Infinite Perfection. Thus the question is: how can they do this? Perfect Reality has provided a way. Through the entheogens, to be sure, but here we come to a point that has been under-noticed in the discussion of this important subject. -
Ii an INVESTIGATION of PERSONAL TRANSFORMATIONS AND
AN INVESTIGATION OF PERSONAL TRANSFORMATIONS AND PSYCHOACTIVE PLANT USE IN SYNCRETIC RITUAL CEREMONIES IN A BRAZILIAN CHURCH by Michael Cougar Copyright © Michael Cougar 2005 All Rights Reserved ii Abstract An Investigation of Personal Transformations and Psychoactive Plant Use in Syncretic Ritual Ceremonies in a Brazilian Church by Michael Cougar Fifty-two North American and European participants in syncretic Brazilian church religious ceremonies were assessed for indications of personality and clinical disorders, and tendencies towards chemical dependency and addiction. Research participants attended at least 6 syncretic ceremonies and consumed a psychoactive tea, Daime, which is made from 2 Amazon Basin rainforest plants, the rainha and jagube. The research sample completed the Clinical Analysis Questionnaire (CAQ), a standardized assessment designed to reveal tendencies toward clinical and personality disorders and chemical dependence. Subgroups of the research sample (based upon age, gender, length of time associated with the Santo Daime Church, number of Festivals attended, average number of ceremonies per Festival, and preexisting diagnoses for clinical disorders) also were assessed. The norm population scores initially were compared to the research sample scores, and then compared to sample subgroup scores for each subgroup. Statistical analyses of the assessment scales scores were performed using t tests and ANOVA. Statistical analyses generally revealed no tendencies toward psychopathology or chemical dependence within the research sample. This study reveals the benefits of ethological analyses of psychoactive substance use. iii Dedication This project is dedicated to the past and present indigenous peoples of the world whose intuitive knowledge made exploration of the benefits of plant medicines possible. iv Preface While on an extended vacation several years ago, traveling on a tributary of Brazil’s Purus River, the motorized canoe in which I was riding was hit by a speed boat. -
Road to Spiritism
THE ROAD TO SPIRITISM By MARIA ENEDINA LIMA BEZERRA A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2002 Copyright 2002 By Maria Enedina Lima Bezerra To my beloved parents, Abelardo and Edinir Bezerra, for all the emotional and spiritual support that they gave me throughout this journey; and to the memory of my most adored grandmother, Maria do Carmo Lima, who helped me sow the seeds of the dream that brought me here. ACKNOWLEDGMENTS My first expressions of gratitude go to my parents for always having believed in me and supported my endeavors and for having instilled in me their heart-felt love for learning and for peoples and lands beyond our own. Without them, I would not have grown to be such a curious individual, always interested in leaving my familiar surroundings and learning about other cultures. My deepest gratitude goes to the Spiritists who so warmly and openly welcomed me in their centers and so generously dedicated their time so that 1 could conduct my research. With them I learned about Spiritism and also learned to accept and respect a faith different from my own. It would be impossible for me to list here the names of all the Spiritists I interviewed and interacted with. In particular, I would like to thank the people of Grupo Espirita Paulo e Estevao, Centra Espirita Pedro, o Apostolo de Jesus, and Centro Espirita Grao de Mostarda. Without them, this study would not have been possible. -
2. the Notion of Cure in the Brazilian Ayahuasca Religions
T Transworld Research Network 37/661 (2), Fort P.O. Trivandrum-695 023 Kerala, India The Ethnopharmacology of Ayahuasca, 2011: 23-53 ISBN: 978-81-7895-526-1 Editor: Rafael Guimarães dos Santos 2. The notion of cure in the Brazilian ayahuasca religions Sandra Lucia Goulart Assistant Professor at Cásper Líbero College, São Paulo, Brazil and researcher in NEIP (Psychoactives Interdisciplinary Study Group), São Paulo, Brazil Abstract. This article discusses concepts and practices of healing in Brazilian religions which have in common the use of a psychoactive beverage mainly known by the names of Daime, Vegetal and Ayahuasca. These religions are elaborated from the same set of cultural traditions which nonetheless unfolds in different ways. All of them originate in the Brazilian Amazon region and in some cases, these processes expand to other parts of Brazil and abroad. We compare here the ways in which the healing is experienced and explained in these religions, emphasizing the representations concerning this beverage used in all of them. The case of these religions points to the complexity of the relation between both scientific and religious medicines. 1. Introduction In this article we intend to develop an analysis of the therapeutic concepts present in some religious cults emerged in the Brazilian Amazon region Correspondence/Reprint request: Dr. Sandra Lucia Goulart, Assistant Professor at Cásper Líbero College, São Paulo, Brazil and researcher in NEIP (Psychoactives Interdisciplinary Study Group), São Paulo, Brazil E-mail: [email protected] 24 Sandra Lucia Goulart starting from 1930. All these cults have in common the use of the same psychoactive beverage, made by brewing a combination of two plants, a liana whose scientific name is Banisteriopsis caapi and the leaves of a bush, Psychotria viridis1. -
Health Status of Ayahuasca Users Paulo Cesar Ribeiro Barbosa,A,B*Suelymizumoto,C Michael P
Drug Testing Review and Analysis Received: 6 February 2012 Revised: 15 May 2012 Accepted: 15 May 2012 Published online in Wiley Online Library (www.drugtestinganalysis.com) DOI 10.1002/dta.1383 Health status of ayahuasca users Paulo Cesar Ribeiro Barbosa,a,b*SuelyMizumoto,c Michael P. Bogenschutzc and Rick J. Strassmanb Ayahuasca is a psychedelic brew originally used for magico-religious purposes by Amerindian populations of the western Amazon Basin. Throughout the last four decades, the use of ayahuasca spread towards major cities in all regions of Brazil and abroad. This trend has raised concerns that regular use of this N,N-dimethyltryptamine- and harmala-alkaloid-containing tea may lead to mental and physical health problems associated typically with drug abuse. To further elucidate the mental and physical health of ayahuasca users, we conducted a literature search in the international medical PubMed database. Inclusion criteria were evaluation of any related effect of ayahuasca use that occurred after the resolution of acute effects of the brew. Fifteen publications were related to emotional, cognitive, and physical health of ayahuasca users. The accumulated data suggest that ayahuasca use is safe and may even be, under certain conditions, beneficial. However, methodological bias of the reviewed studies might have contributed to the preponderance of beneficial effects and to the few adverse effects reported. The data up to now do not appear to allow for definitive conclusions to be drawn on the effects of ayahuasca use on mental and physical health, but some studies point in the direction of beneficial effects. Additional studies are suggested to provide further clarification. -
Downloaded Their Wisdom from the Ancient Sunken Library of the Atlantians
CHAPTER 13 THE BRIGHT DARKNESS-PERSO AL INSIGHTS INTO THE ENTHEOGENIC USE OF KETAMINE Julian Vayne My entheogenic explorations with the substance known as ketamine began when I was four years old. At that age, I suffered from an astigmatism af- fecting my left eye. This led to a planned admission to the hospital and an operation to correct the problem. The anesthetic used on me was ketamine, a drug commonly employed for surgery on children and the elderly (Couper et al., 2013). Ketamine is a very safe, reliable medicine (Jansen, 2004, p. 267) and also a medicine that can provoke strange visions, distortions of space and time, and even, 1 later discovered, open the door to peak spiritual experiences (Jansen, 2004<,p. 267). For years after this operation, two things haunted me: The first was a vision, a nightmare. Something that I'd see in dreams when under stress (1 was something of a worrisome child), during fevers, and sometimes in the hypnagogic or hypnopompic states. The vision was of an egg. Not a realistic object but a stylized black-and-white ovoid shape in a 2D space that filled my entire visual field. Bisected at the widest part of the figure, this egg would appear on a background of black and white. As the top of the egg shape was filled with black, so the field behind that part of the shape would switch to white, and vice versa, for the bottom of the egg. Then the picture would shift, the monochromatic shades switching around, faster and faster until the black seemed white and the white dark.