Western Esotericism, UFO Beliefs and Conspiracy Theories in New Age Ayahuasca Groups Ricardo Assarice Dos Santos 1 Leonardo B

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Western Esotericism, UFO Beliefs and Conspiracy Theories in New Age Ayahuasca Groups Ricardo Assarice Dos Santos 1 Leonardo B Visions from Other Worlds: Western Esotericism, UFO Beliefs and Conspiracy Theories in New Age Ayahuasca Groups Ricardo Assarice dos Santos 1 Leonardo B. Martins 2 Aliens and Ayahuasca Different Brazilian religious and esoteric groups use the ceremonial drink aya- huasca as part of their rituals. Members of these groups tend to report, during the consumption of the beverage, realistic visions of supernatural or transcend- ent phenomena, whose content and nuances may vary substantially, according to the imaginary supported by the respective group. With seemingly increasing frequency, such people have reported visions of beings perceived to be extra- terrestrials, apparent both from the appearance of the entities and from their behavior and intentions. These scenarios have motivated this phenomenological study, which aims to map experiences and beliefs associated with extraterrestrials that spread within groups using ayahuasca. Thus, a specifically Brazilian manifestation of ayahuasca religion and its psychedelic effects can exhibit connections with world-reported and characteristically contemporary beliefs and experiences linked to alleged ex- traterrestrials. Method This study is of a qualitative nature and uses data from ethnographic inci- dents that occurred between 2011 and 2019 in Brazilian ayahuasca user groups and in groups linked to ufology, including the so-called “Brazilian ufological community”. These groups are based in the southeastern and central-western 1 Clinical Psychologist and Researcher. Ph.D. student in Social Psychology at the University of São Paulo (with a research internship at University of Greenwich). Master’s degree in Religious Studies from Pontifical Catholic University of São Paulo. Degree in psychology from the Macken- zie Presbyterian University. Study field: anomalistic psychology, psychedelics, western esotericism, spirituality and mental health. E-mail: [email protected]. 2 Collaborating professor at the Institute of Psychology of the University of São Paulo (USP). He has a post-doctorate, a doctorate and a master’s degree in social psychology from USP, as well as a degree in psychology from the Federal University of Minas Gerais (UFMG). He is a researcher and member of several laboratories, research centers and academic groups. Contact: [email protected]. La Rosa di Paracelso 1/2020 La Rosa di Paracelso regions of the Brazilian territory and are predominantly urban. In addition to observation and participation in their rituals (with consequent consumption of ayahuasca), the research procedures included extensive semi-open interviews and theoretical analysis. An introduction to Ayahuasca Ayahuasca is a South American Quechua word. It is the union of the prefix “aya”, which means dead person, soul, or spirit, with the suffix “waska”, which means rope, or vine. Therefore, the translation of the word ayahuasca would be something like “rope of the dead” or “vine of the spirits”. However, this is the name used to define a visionary psychoactive mixture usually made from a vine and a leaf, used generally, but not only, in several religious and therapeutic contexts.3 There are several different mixtures to obtain the brew, and many are the groups that make use of it. It is known that at least 72 indigenous tribes make ceremonial use of the beverage in western Amazonia, in addition to the typically Brazilian religious ayahuasca groups and the contemporary neo- shamanic groups. 4 The vine used in the mixture is usually some kind of Banisteriopsis, the most common being Banisteriopsis caapi, popularly known as jagube or mariri. The most commonly used foliage is Psychotria viridis, natively known as chacrona or queen, believed to reinforce and sustain the visionary effects. Despite this “clas- sic recipe”, several different mixtures result in a drink with similar effects, and just over two hundred additional substances.5 In scientific literature, the term ayahuasca has been used to name this type of mixture, but there are others. Although this is the most common, there are more than forty known names for the drink, the most common in the literature being the terms yagé, caapi, camarambi, nixi pae, vegetal, hoasca.6 The effects of ayahuasca are wrongly attributed to the molecule of DMT (N, N-dimethyltryptamine) present in the queen’s leaves. The effects are the result of combining DMT from the leaves with the beta-carboline alkaloids – harmine, harmaline, and tetrahydro harmine – present in Banisteriopsis vines. 3 Beatriz. C Labate and Clancy Cavnar, (ed.), The Therapeutic Use of Ayahuasca (Berlin: Sprin- ger, 2014); Ricardo A. Santos, “A híbrida Barquinha: Uma revisão da história, das principais influências religiosas e dos rituais fundamentais” (MA diss., Pontifícia Universidade Católica de São Paulo, 2017). 4 Charles S. Grob, “The psychology of ayahuasca,” in Ayahuasca: Hallucinogens, Consciousness, and the Spirit of Nature edited by Ralph Metzner (New York: Thunder’s Mouth Press, 2004). 5 Luis Eduardo Luna, Vegetalismo: Shamanism among the Mestizo Population of Peruvian Amazon (Stockholm: Almquist and Wiksell International, 1986); Edward MacRae, Guiado pela Lua: Xama- nismo e uso ritual da Ayahuasca no culto do Santo Daime (São Paulo: Editora Brasiliense, 1992). 6 Luna, Vegetalismo . 22 Visions from Other Worlds If someone ingests a tea from the leaves, even in high doses, for example, it does not have the expected effects due to the action of monoamine oxidase (MAO). Pro- duced in the liver and small intestine, this enzyme acts to prevent the absorption of DMT by the nervous system, an effect that is only circumvented due to the action of beta-carbolines, which temporarily inhibit MAO enzymes and allow DMT to enter the bloodstream, reach the brain and finally the central nervous system. 7 The DMT molecule is found in several living organisms, from at least two hun- dred species of plants, fungi, algae, fish, but especially mammals, and all humans. Therefore, it is an endogenous molecule. Strassman8 theorized that the molecule would be synthesized by the pineal gland, and would be responsible for several unusual experiences and states of consciousness, like states of deep meditation, lucid dreams, and even experiences with aliens and abductions. The hypothesis is that these experiences are subjective, resulting from a spontaneous release of DMT in the brain of the so-called “contacted”. Quantitatively, 200ml of ayahuasca has approximately 30mg of harmine, 10mg of tetrahydro-harmaline and 25mg of DMT, and approximately 20 minutes after drinking, effects such as nausea and vomiting, tingling, increased body tempera- ture, and the cognitive and visionary effects, natively known as “mirações” – from the verb to aim – are commonly reported.9 Spontaneous mental images and Aliens As pointed out, mirações, or “spontaneous mental images” 10 is the name given to the visionary experiences of drinking ayahuasca tea. It is one of the main phe- nomena resulting from this experience, but not the only one. This phenomenon is the major effect responsible for qualitative changes in the lives of those who experience the beverage, “acting mainly in the consciousness that the individual has of himself and the world, especially from a spiritualist bias, encouraging au- tonomy and consciousness”.11 These visionary experiences are also responsible for the formation of the Brazil- ian Ayahuasca religions – constituted mostly from the previous visionary experi- ences of their founders. These visionary experiences modulate both the individuals and the groups, to which they belong re-signifying their beliefs and cosmology. 7 Dennis McKenna and Jordi Riba, “New World Tryptamine Hallucinogens and the Neuroscience of Ayahuasca,” Current Topics in Behavioral Neurosciences 36 (2015): 283-311. 8 Rick Strassman, DMT: The Spirit Molecule. A Doctor’s Revolutionary Research into the Biology of Near-Death and Mystical Experiences (Vermont: Park Street Press, 2001); Rick Strassman et al., Inner Paths to Outer Space: Journeys to Alien Worlds through Psychedelics and Other Spiritual Tech- nologies (Vermont: Park Street Press, 2008). 9 McKenna and Riba, “New World Tryptamine Hallucinogens and the Neuroscience of Ayahuasca.” 10 Marcelo S. Mercante, Imagens de cura: Ayahuasca, imaginação, saúde e doença na Barquinha (Rio de Janeiro: Editora Fiocruz, 2012). 11 Ricardo A. Santos, “A híbrida Barquinha”, 30. 23 La Rosa di Paracelso Also, we must consider that images linked to UFO cultures, such as extrater- restrial beings, spaceships, planets, and alien architectures are common in DMT- induced visionary processes and also correlate with abduction experiences.12 In his study categorizing the phenomenology of ayahuasca visions, Shanon 13 points out that in the category of figures/entities perceived in ayahuasca ses- sions, extraterrestrials are the third most commonly viewed entities. These vi- sions generally follow spaceships and other technological paraphernalia, and are more common for individuals experienced with the use of the tea. Luke 14 also points out that insectoid beings, especially hybrid praying mantises that may perform brain surgeries, are a category of alien beings widely described in experiments with DMT. In a recent study, Davis et al. 15 researched the phenomenology of the expe- riences with smoked DMT. The term “alien” was used to define 39% of the entities seen in the visionary experiences, demonstrating that experiences of this nature are very common. Luke16 points out that the psychonaut Terence McKenna (1946-2000) is the first to
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