Ii an INVESTIGATION of PERSONAL TRANSFORMATIONS AND
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(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. -
BC2019-Printproginccovers-High.Pdf
CONTENTS Welcome with Acknowledgements 1 Talk Abstracts (Alphabetically by Presenter) 3 Programme (Friday) 32–36 Programme (Saturday) 37–41 Programme (Sunday) 42–46 Installations 47–52 Film Festival 53–59 Entertainment 67–68 Workshops 69–77 Visionary Art 78 Invited Speaker & Committee Biographies 79–91 University Map 93 Area Map 94 King William Court – Ground Floor Map 95 King William Court – Third Floor Map 96 Dreadnought Building Map (Telesterion, Underworld, Etc.) 97 The Team 99 Safer Spaces Policy 101 General Information 107 BREAK TIMES - ALL DAYS 11:00 – 11:30 Break 13:00 – 14:30 Lunch 16:30 – 17:00 Break WELCOME & ACKNOWLEDGEMENTS WELCOME & ACKNOWLEDGEMENTS for curating the visionary art exhibition, you bring that extra special element to BC. Ashleigh Murphy-Beiner & Ali Beiner for your hard work, in your already busy lives, as our sponsorship team, which gives us more financial freedom to put on such a unique event. Paul Callahan for curating the Psychedelic Cinema, a fantastic line up this year, and thanks to Sam Oliver for stepping in last minute to help with this, great work! Andy Millns for stepping up in programming our installations, thank you! Darren Springer for your contribution to the academic programme, your perspective always brings new light. Andy Roberts for your help with merchandising, and your enlightening presence. Julian Vayne, another enlightening and uplifting presence, thank you for your contribution! To Rob Dickins for producing the 8 circuit booklet for the welcome packs, and organising the book stall, your expertise is always valuable. To Maria Papaspyrou for bringing the sacred feminine and TRIPPth. -
In the Supreme Court of the United States
No. 04-1084 In the Supreme Court of the United States ALBERTO R. GONZALES, ATTORNEY GENERAL, ET AL., PETITIONERS v. O CENTRO ESPIRITA BENEFICIENTE UNIAO DO VEGETAL, ET AL. ON WRIT OF CERTIORARI TO THE UNITED STATES COURT OF APPEALS FOR THE TENTH CIRCUIT JOINT APPENDIX (VOLUME 1) PAUL D. CLEMENT NANCY HOLLANDER Solicitor General Freedman Boyd Daniels Department of Justice Hollander & Goldberg P.A. Washington, D.C. 20530-0001 20 First Plaza, Suite 700 (202) 514-2217 Albuquerque, NM 87102 (505) 842-9960 Counsel of Record Counsel of Record for Petitioners for Respondents PETITION FOR A WRIT OF CERTIORARI FILED: FEB. 10, 2005 CERTIORARI GRANTED: APR. 18, 2005 TABLE OF CONTENTS Page Court of appeals docket entries ........................................ 1 District court docket entries ............................................. 10 Plaintiffs’ original complaint (Nov. 21, 2000) .................. 17 Answer to plaintiffs’ original complaint (Feb. 1, 2001) ............................................................................... 37 Declaration of Jeffrey Bronfman (Nov. 17, 2000) (Plaintiffs’ Exh. A) ....................................................... 49 Human Psychopharmacology of Hoasca, etc. (Vol. 184, No. 3, 1996) (Plaintiffs’ Exh. G) ............... 75 District court order (May 31, 2001) .................................. 102 Index and mailing list of churches (Defendants’ Exh. D) ........................................................................... 105 Expert Report of Dr. Sander G. Genser (undated) (Defendants’ Exh. ZZ) -
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. -
The Battle for the Legality and Legitimacy of Ayahuasca Religions in Brazil
Western Oregon University Digital Commons@WOU Student Theses, Papers and Projects (History) Department of History Fall 2012 The aB ttle for the Legality and Legitimacy of Ayahuasca Religions in Brazil Jennifer Ross Western Oregon University, [email protected] Follow this and additional works at: https://digitalcommons.wou.edu/his Part of the Latin American History Commons Recommended Citation Ross, Jennifer. "The aB ttle for the Legality and Legitimacy of Ayahuasca Religions in Brazil." Department of History seminar paper, Western Oregon University, 2012. This Paper is brought to you for free and open access by the Department of History at Digital Commons@WOU. It has been accepted for inclusion in Student Theses, Papers and Projects (History) by an authorized administrator of Digital Commons@WOU. For more information, please contact [email protected]. The Battle for the Legality and Legitimacy of Ayahuasca Religions in Brazil By Jennifer Ross HST 600: Chile and Brazil December 12, 1012 Professor John L. Rector @ Jennifer Ross The Battle for the Legality and Legitimacy of Ayahuasca Religions in Brazil Ayahuasca is a hallucinogenic concoction that is said to have been used for thousands of years by various indigenous tribes who lived throughout the upper Amazon and Andes. The term Ayahuasca is a Quechua word meaning ‘vine of the souls’ or ‘vine of the dead’. The most common method for making Ayahuasca combines the bark of the liana vine Banisteriopsis Caapi with the leaves of the Psycotria Viridis ; water is added and the mixture is boiled down to a brown-colored “tea”.1 The active ingredient in Ayahuasca that causes an altered state of consciousness is N-Dimethyltryptamine (DMT). -
Effects of Ayahuasca on Mental Health and Quality of Life in Naïve
www.nature.com/scientificreports OPEN Efects of ayahuasca on mental health and quality of life in naïve users: A longitudinal and cross- sectional study combination Daniel F. Jiménez-Garrido1, María Gómez-Sousa1, Genís Ona1,2, Rafael G. Dos Santos1,3, Jaime E. C. Hallak3,4, Miguel Ángel Alcázar-Córcoles 5 & José Carlos Bouso 1* Ayahuasca is a hallucinogenic decoction used as a traditional medicine in several Amazonian regions. The ritualistic use of ayahuasca has spread throughout many countries, making it necessary to study its risks and benefts. Two sub-studies were designed for this investigation. In sub-study 1, a psychiatric interview and a battery of questionnaires were administered to subjects (n = 40) before their frst ayahuasca use. Two follow-ups were conducted at 1 and 6 months. In sub-study 2, the same interview and battery of questionnaires were administered to long-term ayahuasca users (n = 23) and their scores were compared with those of the ayahuasca-naïve group. In the frst assessment, nearly half (45%) of the naïve users were found to meet the diagnostic criteria for a psychiatric disorder. After the ayahuasca use, more than 80% of those subjects showed clinical improvements that persisted at 6 months. The questionnaires showed signifcant reductions in depression and psychopathology. Regarding sub- study 2, long-term users showed lower depression scores, and higher scores for self-transcendence and quality of life, as compared to their peers in sub-study 1. Further controlled and observational naturalistic studies assessing the eventual risks and potential benefts of ayahuasca are warranted. Ayahuasca is a psychoactive beverage that results from the decoction of Banisteriopsis caapi and Psychotria viridis, plants rich in β-carbolines (harmine or tetrahydroharmine, among others) and N,N-dimethyltryptamine (DMT), respectively. -
Santo Daime Community's Healing System— an Alternative Medicine
m a p s • v o l u m e X V n u m b e r 3 • winter 2 0 0 5 – 2 0 0 6 17 Santo Daime Community’s Healing System— An Alternative Medicine P. Joseph Sulla III, M.A. [email protected] I recently completed a thesis for a Masters in Psychology at Saybrook Graduate School and Research Center in San Francisco, CA that focused on the system of healing used in the Amazonian village Céu do Mapiá. Located in the southwest portion of the Brazilian state of Amazonas, Mapiá is the central community of the Santo Daime religion, one of three Brazilian religions centered on the use of ayahuasca. This thesis provides a descrip- tion of a healing system that incorporates several spiritual traditions with the wisdom of the ancient Amazonian shamans. The study also indicates thatMethodology it is possible to have a valid system of Complementary and Alternative Medicine (CAM) centered on the use of an entheogen. The healing system also Under the direction of Stanley Krippner, Ph.D., Jeanne Achterberg, Ph.D., utilizes and incorporates and Jodi Lang, Ph.D., I formulated a study with the goal of providing a compre- hensive description of Céu do Mapiá’s system of healing from the perspective several spiritual and of its practitioners, and placing it in the larger context of alternative medicine. therapeutic traditions This goal was accomplished by applying the body of historical data, along with this author’s firsthand experience during eight visits to Céu do Mapiá, to including Umbanda, specific parameters for describing systems of CAM. -
WORLD NEWS Preserving Peyote
WORLD NEWS Preserving Peyote Native American Church leaders ask that the sacred cactus not be decriminalized By Connor Yearsley In March 2020, the National Council of Native American Churches (NCNAC) and the Indigenous Peyote Conservation Initiative (IPCI) released a joint statement requesting that decriminalization efforts exclude peyote (Lophophora williamsii, Cactaceae) cactus. They believe that decriminalizing peyote would put additional environ- mental stress on the already severely declining wild populations of this medicinal and psychoactive cactus, which is sacred to members of the Native American Church (NAC) and other North American indigenous peoples.1 In the United States, many cities are considering resolutions that would decriminalize various entheogenic plants and fungi (i.e., those that produce an unordinary state of consciousness for religious or spiritual purposes; in Greek, entheogen means “generating the divine within”). In June 2019, the city council of Oakland, California, for example, approved a resolution making “the investigation and arrest of individuals involved with the adult use of entheo- genic plants” a low priority for law enforcement. The nonprofit organization Decriminalize Nature wrote and lobbied for the resolution, which mentions peyote. This resolution prompted the NCNAC/ IPCI statement.2,3 “Any local governmental resolution that gives [non-indigenous] people the impression that they now have rights to acquire, possess, use, or transport … peyote in or from Texas would be misleading and may lead to their prosecu- tion,” the statement reads. It also suggests that non- indigenous people who want to experience psychedelic substances should seek alternatives.1 “It was obvious to me that the Oakland resolution did not involve any consultation with indigenous communities, particularly the NAC,” said Dawn Davis, PhD, a peyote researcher, lifelong peyotist, member of the Shoshone- Bannock tribes of Idaho, and a signer of the statement (oral communication, March 20, 2020).