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Home , Entheogen, Shamanism, Shamans (Hutton book), Trance, Vegetalismo

EWP 6537: ENTHEOGENIC 3 Units Mondays 3 - 6 pm, Room 307 Mission building Spring, 2010

Instructor: Susana Bustos, Ph.D. (510) 987-6900 – [email protected]

Course Description: This course explores the fundamentals of shamanic and shamanic-oriented whose practices are based on working with visionary plants. While a deeper focus is placed on Amazonian shamanism, an overview of traditions that use , sacred , and iboga lays the foundation for a participatory inquiry and discussion of common threads in entheogenic shamanism. A variety of disciplines and approaches to the topic inform the survey of basic themes, such as the functions of visionary plants in shamanic , , context and the use of , healing practices, and the integration of . Cultural, philosophical, and psychological questions are addressed throughout the course, for example, shadow aspects of entheogenic shamanic practices, the ontological status of visionary experiences, and the implications of the spread of entheogenic practices into the West.

Learning Objectives: After completing this course, students will be able to: 1. Understand the traditional framework that sustains the use of in shamanic practices. 2. Be with a variety of approaches to explaining the effectiveness of these practices. 3. Critically assess entheogenic practices, particularly within shamanic-oriented contexts.

Learning Activities: • Lecture, videos 40% • Discussion, students’ presentations: 45% • Experiential: 15%

Level of Instruction: Ph.D. / M.A.

Criteria for Evaluation: 1. Mid-term paper (4-6 pages) 20% 2. Final paper (15-20 pages) 40% 3. Class participation and presentations 40%

Pre-requisites: None.

Grading Options: OP.

Required Texts: 1. Course Reader, available at Copy Central (2336 Market Street, between Castro and Noe. Phone #: 415-431-6725). 2. Furst, P. T. (Ed.) (1973-1990). Flesh of the : The ritual use of . Prospect Heights, IL: Waveland Press. 3. Lamb, F. B. (1974). The Wizard of the Upper Amazon: The story of Manuel Córdova-Ríos. Berkeley, CA: .

1 Recommended Texts: Dobkin de Rios, M. (1984). Hallucinogens: Cross-cultural perspectives. Albuquerque, NM: University of New Press. Harner, M. (Ed.). (1973). Hallucinogens and shamanism. New York: Oxford University Press. Harpignies, J. P. (Ed.). (2007). Visionary plant : The shamanic teachings of the plant . Rochester, VT: Park Street Press. Lamb, F. B. (1985). Rio Tigre and beyond. Berkeley, CA: North Atlantic Books. Luna, L. E. & White, S. F. (Eds.). (2000). Ayahuasca reader: Encounters with the Amazon’s sacred vine. Santa Fe, NM: Synergetic Press. McKenna, T. (1992). Food of the Gods: The search for the original tree of . A radical of plants, , and human evolution. New York: Bantam Books. Narby, J. (1998). The cosmic : DNA and the origins of knowledge. New York: Jeremy Tarcher/Putnam. Narby, J., Kounen, J., & Ravalec, V. (2010). The psychotropic : The world according to ayahuasca, iboga, and shamanism (J. E. Graham, Trans.). Rochester, VT: Park Street Press. (Original work published 2008) Ravalec, V., Mallendi, & Paicheler, A. (2007). The visionary root of African shamanism (J. Cain, Trans.). Rochester, VT: Park Street Press. (Original work published 2004) Roberts, T. (Ed.). (2001). Psychoactive Sacramentals: Essays on entheogens and . San Francisco: Council on Spiritual Practices. Winkelman, M. (2000). Shamanism: The neural of consciousness and healing. Westport, CT: Bergin & Garvey.

Assignments: 1. Mid-Term Paper. Due 3 / 15. This 4 to 6 pages paper can be: a) a reflective response to Lamb’s The Wizard of the Upper Amazon, discussing one of the topics covered in weeks 1-6 of the course; b) an analysis of two or more shared aspects among traditions. 2. Presentations: Weeks 3-6: 2 students will do a 30 minutes presentation on each of the traditions to be covered that class. Presentations include the readings assigned, as well as a research bibliography. The presentation should give an overview of: cosmological and cultural aspects of the , related to the primary used, ritual aspects, and the role of the shaman. Short videos, music, , etc. may be used, as far as the structure of the overview is covered. Weeks 8-14: Students will do a 15 minutes presentation on a theme of their interest scheduled for that class. Presentations include possible readings assigned for that topic, research bibliography, and their own reflections and questions on the subject. 3. Final Paper. Due 5 / 12. Of 15 to 20 pages, this final assignment can be an essay or research paper on one or more of the subjects discussed in the course, or a topic pertinent to the objectives of the course. Students may also deepen and expand on their presentation themes.

CIIS POLICIES:

Mid-semester Evaluation of Instruction: Halfway through the course, students are to be given the opportunity to provide informal, verbal comments to the instructor in a constructive . This is a for the instructor to receive feedback on his or her efforts, and also a time for students to reflect upon their own. This conversation is to be facilitated by a student chosen by the class. The instructor is to leave the room (or be offline if the course is an online one) while the facilitator is selected.

2 Course Schedule and Readings

1. January 25 What is Entheogenic Shamanism? Entheogens and related concepts. Basic principles and features of shamanism. What is entheogenic shamanism? Approaches to the study of entheogens and shamanism: Motivations, problems, and challenges. Shamanistic use of entheogens through history. Traditional practices in a changing world. Overview of the course, discussion of assignments and agreements for a participatory inquiry learning throughout the course. Students’ introductions of their motivations and preliminary research interests.

2. February 1 Shamanism: Further considerations Psychosocial, healing, and spiritual functions of entheogenic shamanic practices. Shamanic states of consciousness and entheogens. regarding the role of entheogens in the origins of religion and consciousness: La Barre, T. McKenna, and Winkelman.

Readings: • La Barre, W., “Hallucinogens and the shamanic origins of religion” (pp. 261-278). (*Flesh of the Gods). • McKenna, T., “The search for the original tree of knowledge” (pp. 31-42). • Winkelman, M., “Pre-historical and cross-cultural use of psychointegrative plants” (pp. 18-26).

3. February 8 Peyote Traditions Overview of shamanic uses of peyote in . Peyote among the Huicholes of Mexico: Myths, cosmological, and cultural aspects; the peyote hunt, , mara’akáme: the shaman. The : Historical background, cosmological aspects, rituals, the roadman.

Readings: • Furst, P. T., “To find our life: Peyote among the Huichol Indians of Mexico” (pp. 136-184). (*Flesh of the Gods). • Eger, S. & Collings, P. R., “Huichol women’s art” (pp. 35-53). • Heart & Larkin, M., “The Peyote Way” (196-211). • Cousineau, P. & Rhine, G., “The peyote ceremony” (pp. 75-101).

* February 15 President’s Day – No class (make up class: May 12)

4. February 22 and Iboga Traditions Overview of shamanic uses of mushrooms around the world. María Sabina’s veladas and the studies of Wasson and Estrada. Overview of shamanic uses of iboga in . The cult.

Readings: • Wasson, G. R., “The divine mushroom of immortality” (pp. 185-200). (*Flesh of the Gods). • Estrada, A., Chapters 6, 8-11, 19-20 (pp. 46-50, 53-66, 90-97). • Fernandez, J. W., “: ecstasis and the work of the ancestors” (pp. 237-260). (*Flesh of the Gods). • Ravalec, V., Mallendi, & Paicheler, A., “The sacred root, Bwiti, and Ngenza.” “The holy wood story.” “Iboga rites.” (pp. 6-31).

5. March 1 Ayahuasca Traditions I Overview of shamanic uses of ayahuasca in the . Ayahuasca among the Tukano people of Colombia: The work of Reichel-Dolmatoff. The Shipibo-Conibo people of : Gebhardt-Sayer’s research.

Readings: • Reichel-Dolmatoff, G., “The cultural context of an aboriginal : ” (pp. 84-113). (*Flesh of the Gods). • Reichel-Dolmatoff, G., “The payé.” “Means of communication.” “ and spells.” “Black .” (pp. 125-135, 150-157). • Gebhardt Sayer, A., “The geometric designs of the Shipibo-Conibo in ritual context” (pp. 143-175).

6. March 8 Ayahuasca Traditions II Peruvian : The work of Luis Eduardo Luna and Marlene Dobkin de Rios. The shamanic aspects of the religion.

3 Readings: • Dobkin de Rios, M., “Curing with ayahuasca in an urban slum” (pp. 67-85). • Luna, L. E., “The supernatural realm” (pp. 73-95). • Goldman, J., “Preface” (pp. xx-xxxiii). • MacRae, E., “The Santo Daime rituals” (pp. 79-97).

7. March 15 Class Forum: Searching for Common Threads Among Traditions

9 Mid-term paper due!

Readings: • Lamb, F. B., The Wizard of the Upper Amazon: The story of Manuel Córdova-Ríos. (*Complete book).

* March 22 Spring Break – No class

8. March 29 Entheogens and Shamanic Cosmology Entheogenic “” and access to a living cosmology. Is there a difference from other forms of shamanic trance? The natural and the supernatural: Realms, beings, and relationships. Entheogenic cultures: and ethical codes. The shaman’s role. and learning process: Cultivating intimacy with the natural and the supernatural. The ontological status of visionary experiences: Approaches to this open question.

Readings: • DeKorne, J., “Living in the one world” (pp. 37-42). • Mercante, M. S., “The objectivity of spiritual experiences: Spontaneous mental imagery and the spiritual ” (pp. 78-98). • Noll, R., “, ‘spirits,’ and mental imagery” (pp. 248-250). • Walsh, R., “Shamans explore the human mind” (pp. 257-262).

9. April 5 The Ritual Context of Entheogenic Use Leary’s of set and setting. The set and setting in entheogenic shamanic traditions. Some criteria of inclusion and exclusion to participate in rituals. Intention and preparation. The relationship with the shaman. The relationship with the others in collective and group rituals. The shaman as guide. The functions of a shared cosmology. Mythic time / space and the shaman’s “stereoscopic .”

Readings: • Baker, J. R., “Psychedelic ” (pp. 179-87). • Metzner, R., “Hallucinogenic drugs in and shamanism” (pp. 333-341). • Winkelman, M., “Shamanic guidelines for psychedelic ” (pp. 143-167).

10. April 12 Singing, drumming, and non-ordinary states of consciousness. Characteristics and functions of the music used in ritual context. The songs and language of plants and spirits. The art of listening. Song acquisition, shamanic power, and the shaman’s body. Music as under entheogenic influence. Shamanic language. Examples: Ayahuasca icaros and language in the Mazatecan veladas.

Readings: • Bustos, S., “The house that sings: The therapeutic use of icaros at Takiwasi” (pp. 32-38). • Dobkin de Rios, M., “The role of music in healing with hallucinogens: Tribal and Western studies” (pp. 97-100). • Munn, H., “The mushrooms of language” (pp. 86-122). • Townsley, G., “Twisted language (pp. 263-271)”.

11. April 19 The Entheogenic Experience What happens in the brain? Phenomenology of the entheogenic experience. Some specificities per entheogen. Examples. Transformative experiences, psychological integration, and implementation. Integration of experiences in traditional contexts. The issue of integration for Westerners.

Readings: 4 • Schultes, R. E., Hofmann, A., & Raetsch, C., “Chemical structures of hallucinogens” (pp. 184-187). • Ravalec, V., “A door proceeds to open—The aftereffects from a practitioner’s perspective” (pp. 71-98). • Tart, C. T., “Psychoactive sacramentals: What must be said” (pp. 47-56). • Stolaroff, M., “Using psychedelics wisely” (pp. 26-30).

12. April 26 The Art of Healing General notions of health and sickness in shamanic cultures. Etiology of sickness. Entheogens in diagnosis and treatment: the healer’s perspective. Accessing the broader world of healing plants. The client’s role and perspective. Who heals and who does the healing? Examples from Vegetalismo. Western approaches to entheogenic healing: Grof’s holotropic states of mind; Winkelman’s concept of psychointegration. Some therapeutic uses of entheogens in the West.

Readings: • Luna, L. E., “Illness and its treatment” (pp. 119-137). • Walsh, R., “How do they heal?” (pp. 207-216). • Winkelman, M., “Therapeutic bases of psychedelic : Psychointegrative effects” (pp. 1-19).

13. May 3 The Teachings of the Plant World Plants as teachers, medicines, and/or sacred beings. The pedagogical function of entheogens. The issue of decoding the teachings. Pitfalls. Examples from traditional contexts. Western approaches to the understanding of the teachings: Narby and T. McKenna. Speculations regarding the plants’ message for the West.

Readings: • Luna, L. E., “The concept of plants as teachers among four mestizo shamans of Iquitos, Northeastern Peru” (pp. 135-156). • Narby, J., “A young anthropologist finds far more than he bargained for in the Peruvian Amazon” (pp. 12-23). • Tupper, K. W., “Entheogens and existential intelligence: The use of plant teachers as cognitive tools” (pp. 499- 516). • McKenna, T., “Psychedelic empowerment and the environmental crisis: Reawakening our connection to the Gaian mind” (pp. 56-62).

14. May 10 Reckoning with Shadow Aspects of the Traditions On shamans and sorcery: The paradox of power. Western influence and the commoditization of the traditions: A postmodern colonization? Shamans, magicians, and con-artists. Plant harvesting and ecological responsibility. Other possible discussion topics for this class, depending upon the students’ interests are: Reflections on the impact of colonization and , and patriarchal biases in entheogenic and practices.

Readings: • Strathern, A. & Stewart, P. J., “Afterword: Substances, Powers, Cosmos, and History” (pp. 314-320). • Estrada, A., Chapter 5 (pp. 44-45). • Dobkin de Rios, M. & Rumrill, R., “ Tourism” (pp. 69-86). • Tindall, R., “The holy tree” (pp. 231-242).

15. May 12 Class Forum: Future Prospects The spread of entheogenic practices into the West: Risks, challenges, and the building of bridges. What can non- traditional uses of entheogens learn from shamanic practices? The Council on Spiritual Practices. The issue of legalization. Avenues of research.

9 Final paper due!

Readings: • Tupper, K. W., “The globalization of ayahuasca: or benefit maximization?” (pp. 297-303). • Goldsmith, N. M., “The ten lessons of psychedelic psychotherapy, rediscovered” (pp. 107-141). • Jesse, R., “Testimony of the Council on Spiritual Practices” (pp. 7-14). • Council on Spiritual Practices, “Appendix B: Code of ethics for spiritual guides” (pp. 250-251).

5 COURSE READER (Required readings)

* Note: The selected chapters from Furst’s “Flesh of the Gods” (see required texts) are not included in the reader.

1. McKenna, T. (1992). The search for the original tree of knowledge. In Food of the Gods: The search for the original tree of knowledge. A radical history of plants, drugs, and human evolution (pp. 31-42). New York: Bantam Books. 2. Winkelman, M. (1995). Pre-historical and cross-cultural use of psychointegrative plants. Excerpt from Psychointegrator plants: Their roles in human , consciousness, and health. In M. Winkelman, & W. Andritzky (Eds.), Yearbook of cross-cultural medicine and psychotherapy. Theme issue—Sacred plants, consciousness and healing (pp. 18-26). Berlin, Germany: VWB-Verlag. 3. Eger, S. & Collings, P. R. (1978). Huichol women’s art. In The Fine Museums of San Francisco, Art of the Huichol Indians (pp. 35-53). New York: Harry N. Abrams. 4. Bear Heart & Larkin, M. (1996). The Peyote Way. In The wind is my mother: The life and teachings of a Native American shaman (196-211). New York: Berkley Books. 5. Cousineau, P. & Rhine, G. (1996). The peyote ceremony. In R. & H. Smith (Eds.), One nation under : The triumph of the Native American Church (pp. 75-101). Santa Fe, NM: Clear Light Books. 6. Estrada, A. (1981). Chapters 6, 8-11, 19-20. In María Sabina: Her life and (pp. 46-50, 53-66, 90-97). Santa Barbara, CA: Ross-Erikson Inc. 7. Ravalec, V., Mallendi, & Paicheler, A. (2007). The sacred root, Bwiti, and Ngenza. The holy wood story. Iboga rites. In Iboga: The visionary root of African shamanism (J. Cain, Trans.), (pp. 6-31). Rochester, VT: Park Street Press. (Original work published 2004) 8. Reichel-Dolmatoff, G. (1971). The payé. Means of supernatural communication. Invocations and spells. . Excerpts from Man and the supernatural. In Amazonian Cosmos: The sexual and religious symbolism of the Tukano Indians (pp. 125-135, 150-157). Chicago & London: The University of Chicago Press. 9. Gebhardt Sayer, A. (1985). The geometric designs of the Shipibo-Conibo in ritual context. Journal of American 11(2), 143-175. 10. Dobkin de Rios, M. (1972). Curing with ayahuasca in an urban slum. In M. Harner (Ed.), Hallucinogens and shamanism. New York & London: Oxford University Press. 11. Luna, L. E. (1986). The supernatural realm. In Vegetalismo: Shamanism among the mestizo population of the Peruvian Amazon (pp. 73-95). Stockholm Studies in : Vol. 27. Stockholm, Sweden: Almqvist & Wiksell International. 12. Goldman, J. (1999). Preface. In A. Polari de Alverga, Forest of visions: Ayahuasca, Amazonian , and the Santo Daime tradition (pp. xx-xxxiii). Rochester, VT: Park Street Press. 13. MacRae, E. (1992). The Santo Daime rituals. In Guided by the Moon: Shamanism and the ritual use of ayahuasca in the Santo Daime religion in (pp. 79-97). Retrieved November 20, 2009, from http://www.neip.info/downloads/edward/chapter6.htm e-book 14. DeKorne, J. (1994). Living in the one world. In Psychedelic shamanism: The cultivation, preparation and shamanic use of psychotropic plants (pp. 37-42). Port Townsend, WA: Loompanics Unlimited. 15. Mercante, M. S. (2006). The objectivity of spiritual experiences: Spontaneous mental imagery and the spiritual space. Revista Eletrônica Informaçao e Cogniçao, 5(1), 78-98. Retrieved October 23, 2009, from http://www.neip.info/index.php/content/view/90.html# 16. Noll, R. (1987). Shamans, “spirits,” and mental imagery. In J. Narby, & F. Huxley (Eds.), Shamans through time: 500 years on the path to knowledge (pp. 248-250). London: Thames & Hudson. 17. Walsh, R. (1990). Shamans explore the human mind. In J. Narby, & F. Huxley (Eds.), Shamans through time: 500 years on the path to knowledge (pp. 257-262). London: Thames & Hudson. 18. Baker, J. R. (2005). Psychedelic Sacraments. Journal of Psychoactive Drugs, 37(2), 179-87. Retrieved December 2, 2009, from ProQuest Journals. (Document ID: 879609841) 19. Metzner, R. (1998). Hallucinogenic drugs in psychotherapy and shamanism. Journal of psychoactive drugs, 30(4), 333-341. 20. Winkelman, M. (2007). Shamanic guidelines for psychedelic medicine. In M. Winkelman, & T. Roberts (Eds.), Psychedelic medicine--New evidence for hallucinogenic substances as treatments: Vol. 2 (pp. 143-167). Westport, CT: Praeger. 21. Bustos, S. (2006). The house that sings: The therapeutic use of icaros at Takiwasi. Shaman’s Drum, 73, 32-38. 22. Dobkin de Rios, M. (2006). The role of music in healing with hallucinogens: Tribal and Western studies. In D. Aldridge & J. Fachner (Eds.), Music and altered states: Consciousness, , therapy, and addictions (pp. 97-100). Philadelphia: Jessica Kingsley. 23. Munn, H. (1973). The mushrooms of language. In M. Harner (Ed.), Hallucinogens and shamanism (pp. 86-122). New York: Oxford University Press.M. 6 24. Townsley, G. (2001). Twisted language. In J. Narby, & F. Huxley (Eds.), Shaman’s through time: 500 years on the path of knowledge (pp. 263-271). London: Thames & Hudson. 25. Schultes, R. E., Hofmann, A., & Raetsch, C. (2001). Chemical structures of hallucinogens. In Plants of the gods: Their sacred, healing, and hallucinogenic powers (pp. 184-187). Rochester, VT: Healing Arts Press. (Original work published in 1992) 26. Ravalec, V. (2007). A door proceeds to open—The aftereffects from a practitioner’s perspective. In V. Ravalec, Mallendi, & A. Paicheler, A., Iboga: The visionary root of African shamanism (J. Cain, Trans.), (pp. 71-98). Rochester, VT: Park Street Press. (Original work published 2004) 27. Tart, C. T. (2001). Psychoactive sacramentals: What must be said. In T. Roberts (Ed.), Psychoactive sacramentals: Essays on entheogens and religion (pp. 47-56). San Francisco: Council on Spiritual Practices. 28. Stolaroff, M. (1993). Using psychedelics wisely. Magazine, 26(1), 26-30. 29. Luna, L. E. (1986). Illness and its treatment. In Vegetalismo: Shamanism among the mestizo population of the Peruvian Amazon (pp. 119-137). Stockholm Studies in Comparative Religion: Vol. 27. Stockholm, Sweden: Almqvist & Wiksell International. 30. Walsh, R. (2007). How do they heal? In The world of shamanism: New views of an ancient tradition (pp. 207-216). Woodbury, MN: Llewellyn Publications. 31. Winkelman, M. (2007). Therapeutic bases of psychedelic medicines: Psychointegrative effects. In M. Winkelman, & T. Roberts (Eds.), Psychedelic medicine--New evidence for hallucinogenic substances as treatments: Vol. 1 (pp. 1-19). Westport, CT: Praeger. 32. Luna, L. E. (1984). The concept of plants as teachers among four mestizo shamans of Iquitos, Northeastern Peru. Journal of Ethnopharmacology, 11, 135-156. 33. Narby, J. (2002). A young anthropologist finds far more than he bargained for in the Peruvian Amazon. In J. P. Harpignies, (Ed.), Visionary plant consciousness: The shamanic teachings of the plant world (pp. 12-23). Rochester, VT: Park Street Press. 34. Tupper, K. W. (2002). Entheogens and existential intelligence: The use of plant teachers as cognitive tools. Canadian Journal of Education, 27(4), 499-516. Retrieved December 2, 2009, from Research Library. (Document ID: 852009661). 35. McKenna, T. (1993). Psychedelic empowerment and the environmental crisis: Reawakening our connection to the Gaian mind. In J. P. Harpignies, (Ed.), Visionary plant consciousness: The shamanic teachings of the plant world (pp. 56-62). Rochester, VT: Park Street Press. 36. Strathern, A. & Stewart, P. J. (2004). Afterword: Substances, Powers, Cosmos, and History. In N. L. Whitehead, & R. Wright, R. (Eds.), In darkness and secrecy: The of assault, sorcery, and in Amazonia (pp. 314-320). London: Duke University Press. 37. Estrada, A. (1981). Chapter 5. In María Sabina: Her life and chants (pp. 44-45). Santa Barbara, CA: Ross-Erikson Inc. 38. Dobkin de Rios, M. & Rumrill, R. (2008). Drug Tourism. In A hallucinogenic tea, laced with controversy (pp. 69-86). Westport, CT: Praeger Publishers. 39. Tindall, R. (2008). The holy tree. The jaguar that roams the mind: An Amazonian plant spirit (pp. 231-242). Rochester, VT: Park Street Press. 40. Tupper, K. W. (2008). The globalization of ayahuasca: Harm reduction or benefit maximization? International Journal of , 19(4), 297-303. Retrieved November 1, 2009, from www.encod.org/info/IMG/pdf/Ayahuasca.pdf 41. Goldsmith, N. M. (2007). The ten lessons of psychedelic psychotherapy, rediscovered. In M. Winkelman, & T. Roberts (Eds.), Psychedelic medicine--New evidence for hallucinogenic substances as treatments: Vol. 2 (pp. 107-141). Westport, CT: Praeger. 42. Jesse, R. (1997). Testimony of the Council on Spiritual Practices. In R. Forte (Ed.), Entheogens and the future of religion (pp. 7-14). San Francisco: Council on Spiritual Practices. 43. Council on Spiritual Practices. (1995). Appendix B: Code of ethics for spiritual guides. In T. Roberts (Ed.), Psychoactive sacramentals: Essays on entheogens and religion (pp. 250-251). San Francisco: Council on Spiritual Practices.

7 Suggested Research Bibliography

Ayahuasca Traditions I & II Labate, B. C., de Rose, I. S., & dos Santos, R. G. (2008). Ayahuasca : A comprehensive bibliography and critical essays. Santa Cruz, CA: MAPS. Luna, L. E. (1986). Vegetalismo: Shamanism among the mestizo population of the Peruvian Amazon. Stockholm Studies in Comparative Religion: Vol. 27. Stockholm, Sweden: Almqvist & Wiksell International. MacRae, E. (2005). Guided by the moon: Shamanism and the ritual use of ayahuasca in the Santo Daime (NEIP, Trans.), Retrieved November 21, 2009, from http://www.neip.info/downloads/t_edw2.pdf. (Original work published 1992). Reichel-Dolmatoff, G. (1971). Amazonian Cosmos: The sexual and religious symbolism of the Tukano Indians. Chicago & London: University of Chicago Press. Illius, B. (1992). The concept of nihue among the Shipibo-Conibo of Eastern Peru. In E. J. Langdon, Portals of power: Shamanism in South America (pp. 63-77). Albuquerque: University of New Mexico Press.

Peyote Traditions Anderson, E. F. (1996). Peyote: The divine cactus. Tucson, AZ: University of Arizona Press. La Barre, W. (1989). The Peyote Cult. (5th Ed.). Norman, OK & London: University of Oklahoma Press. (Original work published 1937). Myerhoff, B. G. (1974). Peyote Hunt: The sacred journey of the Huichol Indians. Ithaca, NY & London: Cornell University Press. Snake, R. & Smith, H. (Eds.). (1996). One nation under God: The triumph of the Native American Church. Santa Fe, NM: Clear Light Books.

Iboga (Bwiti) Fernandez, J. W. (1982). Equatorial excursion: The quest for revitalizing and visions. In Bwiti: An of the religious imagination in Africa. Retrieved November 11, 2009, from http://www.ibogaine.org/fernandez.html Ravalec, V., Mallendi, & Paicheler, A. (1962-2007). Iboga: The visionary root of African shamanism. Rochester, VT: Park Street Press. Maas, U. & Strubelt, S. (2006). Polyrhythms supporting a pharmacotherapy: Music in the Iboga initiation ceremony in Gabon. In D. Aldridge & J. Fachner (Eds.), Music and altered states: Consciousness, transcendence, therapy, and addictions (pp. 101-124). Philadelphia: Jessica Kingsley.

Mushrooms (Mazatec Tradition) Estrada, A. (1981). María Sabina: Her life and chants. Santa Barbara, CA: Ross-Erikson Inc. Wasson, G. R., Cowan, G. & F., & Rhodes, W. (1974). María Sabina and her Mazatec mushroom velada. New York & London: Helen and Kurt Wolff Book. Wasson, G. R. (1980). The wondrous mushroom: Mycolatry in . New York: MacGraw-Hill.

Other Research Themes Andritzky, W. (1989). Sociopsychotherapeutic functions of ayahuasca healing in Amazonia. Journal of Psychoactive Drugs, 21(1), 77-89. Aldridge, D. & Fachner, J. (Eds.). (2006). Music and altered states: Consciousness, transcendence, therapy, and addictions. Philadelphia: Jessica Kingsley. Bravo, G., & Grob, C. S. (1989). Shamans, sacraments, and psychiatrists. Journal of Psychoactive Drugs, 21(1), 123-128. Brown, M. F. (1989). Dark side of the shaman. In J. Narby & F. Huxley (Eds.) Shamans through time: 500 years in the path to knowledge (pp. 251-256). New York: Jeremy P. Tarcher/Putnam. Bustos, S. (2008). The healing power of the icaros: A phenomenological study of ayahuasca experiences. Dissertation Abstracts International, 60(03), B. (UMI Nº 3305706) Dobkin de Rios, M. (1972). Visionary vine: Hallucinogenic healing in the Peruvian Amazon. San Francisco: Chandler. Dobkin de Rios, M. (2005). Interview with Guillermo Arévalo, a Shipibo Urban Shaman, by Roger Rumrrill. Journal of Psychoactive Drugs, 37(2), 203-7. Retrieved December 2, 2009, from ProQuest Psychology Journals. (Document ID: 879609951). Eliade, M. (1989). Shamanism: Archaic techniques of . London: Arkana/Penguin. (Original work published 1964) Grof, S. (2000). Psychology of the future: Lessons from modern consciousness research. Albany: State University of New York Press. Langdon, J. & Baer, G. (1992). Portals of power: Shamanism in South America. Albuquerque: University of New Mexico Press. McKenna, D. J. (2005). Ayahuasca and Human Destiny. Journal of Psychoactive Drugs, 37(2), 231-4. Retrieved December 2, 2009, from ProQuest Psychology Journals. (Document ID: 879609881). 8 Ott, E. (1995). Shamans and ethics in a global world. In J. Narby, & F. Huxley, (Eds.), Shamans through time: 500 years on the path to knowledge (pp. 280-285). London: Thames & Hudson. Ott, J. (1993). Pharmacoteon: Entheogenic drugs, their plant sources and history. Kennewick, WA: Natural Products. Schultes, R. E., Hofmann, A., & Raetsch, C. (2001). Plants of the gods: Their sacred, healing, and hallucinogenic powers. Rochester, VT: Healing Arts Press. (Original work published in 1992) Shanon, B. (2002). The antipodes of the mind: Charting the phenomenology of the ayahuasca experience. New York: Oxford University Press. Taussig, M. (1987). Shamanism, colonialism and the wild man: A study in terror and healing. Chicago & London: University of Chicago Press. Tedlock, B. (2005). The woman in the shaman’s body: the feminine in religion and medicine. New York: Bantam Book. Winkelman, M. (1995). Psychointegrator plants: Their roles in human culture, consciousness health. In M. Winkelman, & W. Andritzky (Eds.), Yearbook of cross-cultural medicine and psychotherapy. Theme issue—Sacred plants, consciousness and healing (pp. 9-53). Berlin, Germany: VWB-Verlag. Winkelman, M. (2000). Shamanism: The neural ecology of consciousness and healing. Westport, CT: Bergin & Garvey. Winkelman, M. (2005). Drug Tourism or Spiritual Healing? Ayahuasca Seekers in Amazonia. Journal of Psychoactive Drugs, 37(2), 209-18. Retrieved December 2, 2009, from ProQuest Psychology Journals. (Document ID: 879609851). Winkelman, M. & Roberts, T. (Eds.). (2007). Psychedelic medicine--New evidence for hallucinogenic substances as Treatments: Vol. 1 & 2. Westport, CT: Praeger.

Journals and Websites

American Ethnologist Anthropology of Consciousness Heffter Review of Psychedelic Research Journal of Consciousness Studies Journal of Ethnopharmacology Journal of Latin American Lore Journal of Psychoactive Drugs Journal of Newsletter of the Multidisciplinary Association for Psychedelic Studies ReVision * Shaman’s Drum (magazine on shamanism with a pedagogical purpose)

CSP – Council on Spiritual Practices, http://csp.org Heffter Research Institute, www.heffter.org MAPS – Multidisciplinary Association for Psychedelic Studies, www.maps.org NEIP (Brazil) - Interdisciplinary Group for Psychoactive Studies, www.neip.info The Beckley Foundation – www.beckleyfoundation.org The Dossier – www.ibogaine.org The Vaults of Erowid – Online library, www.erowid.org

9 Instructor

Susana Bustos, Ph.D., holds degrees in Clinical Psychology (1992) and in Music Therapy (2002) from Chilean universities, as well as a doctorate in East-West Psychology from CIIS (2007). She is certified in Gestalt therapy, Holotropic , and Expressive Arts for Education and Consultation. Her interests in humanistic and transpersonal psychology, and in the arts, permeated her work in Chile as a developer of psycho-educational programs, professor, researcher, and psychotherapist. Susana’s long-term passion for indigenous cultures and their relationship to the natural world, along with her interest on the therapeutic potentials of non-ordinary states of consciousness, led her to the Peruvian Amazon in 1999. Since then, she has been studying mestizo Vegetalismo and other indigenous shamanic practices from the Americas. Her doctoral research focused on the healing function of songs (icaros) during ayahuasca ceremonies. In the course of her studies, Susana worked as a therapist and clinical trainer at Takiwasi, a Peruvian center for the treatment of drug addiction which integrates indigenous and Western medicine. Her latest publication, “The verse of the plant we follow,” appears in Robert Tindall’s The jaguar that roams the mind (Inner Traditions, 2008). Susana cofounded the Latin American Association for Holotropic Breathwork and Transpersonal Psychology, and worked for the Spiritual Emergency Network. She offers workshops and lectures internationally, co-leads groups into the Amazonian rainforest, and is presently synthesizing a model to help with the integration of experiences in non-ordinary states of consciousness.

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