Social Cosmos – URN:NBN:NL:UI:10-1-101270 The ‘Vines of the Self’: An assessment of entheogenic shamanic tourism in light of modern identity Henrike Prudon Abstract The hallucinogenic brew ayahuasca - „the vines of the soul‟ - has become a coveted commodity for tourists who seek out shamans for spiritual guidance through indigenous rituals. The increase in this type of spirituality tourism seems to be a negating reaction to the malaises of modernity. However, by determining that the particulars of the three mayor components - the entheogen ayahuasca, the ritual and the tourist - are all in support of the individualist search for self-exploration, this paper will show that the use of ayahuasca by tourists in its authentic setting is actually very much in line with modernity and its concept of identity. Keywords: ayahuasca, entheogen, shamanic tourism, spirituality, individualism Introduction collective instead of the individual, and the The most common critique of modern society spiritual instead of the rational. Especially when often focuses on how it has embraced mediated by hallucinogens such as the ayahuasca individualism and secularism, its emphasis on brew, these rituals are met with skepticism, rationalism and the loss of collectivity. Somehow because they are perceived to facilitate drug- feelings of disconnection abound in the 21st seeking behavior instead of creating “true” century, as expressed by the growing need for spiritual experiences (Winkelman, 2005). psychological help, the emphasis on group By uncovering the motives for seeking identity markers by ethnic and religious out entheogenic shamanistic practice and its segments of society, and many other forms of impact on personal spirituality, I will try to show resistance seemingly designed to take back that increased use of these techniques does not control over identity in any way possible. For signal a rise in drug-seeking behavior or provide some, this has led to an interest in forms of a romantic hideaway from modernity, but that spiritually that place less emphasis on the they are actually very much in line with modern reverence of deities and more on the connection Western discourse on identity. To start with, with the self. Practices such as yoga, meditation, pivotal concepts such as “entheogens” and their use of the Tao Te Ching and mindfulness are all associated rituals will be explained, as well as derived from this category of spirituality, as they their contemporary connection in certain tend to place the focus on unraveling the cultures, their reported effect on personal authentic “self” from the structures of daily life. spirituality, and their transformation into tools Besides incorporating “other” spiritual for modern exploration of identity. Using mostly themes into Western society, certain elements are qualitative data, we will then turn towards an actively sought out in their native environment assessment of the motives of shamanic tourists, because of a perceived authenticity that cannot and conclude that the use of entheogens in a be duplicated elsewhere (Cremers, 2010). ritualistic environment is not a form of resistance Shamanism has especially become a to the philosophy of identity that marks modern romanticized ideal of enjoying a close, almost society, but a continuation of it. In this context, idyllic relationship with the natural environment the importance of entheogens lies in their role as which stands in sharp contrast to perceptions of tools, as “mediators between mind and the disconnected world of modern technological environment” (Tupper, 2002:4). society (Foutiou 2010). This stereotype has led With regards to the differing nature of to a view of shamanism as an inherently anti- these tourists, I will follow Cremer (2010) and modern pursuit that places its emphasis on the make a clear distinction between two groups of 158 Social Cosmos – URN:NBN:NL:UI:10-1-101270 people: “shamanic tourists,” who usually come to achieve a feeling of transcendence, and while through travel agencies and have few shamanic their effects are not completely universal, a set of intentions or experience, and “shamanic settlers,” “typical” experiences have been defined. For who often stay for a longer period of time to example, while depending on dosage and explore their own spirituality and/or to come environment, those who label their experience as under the tutelage of a local shaman (Cremer, “spiritual,” often report ego dissolution or ego 2010:28). death, rebirth and feelings of unity with nature. In almost all cases, a loss of positioning in time Entheogens and space occurs (Roberts, 2006), as described A relatively new concept, entheogens, can best by Aldous Huxley in his work The Doors of be defined as all non-addictive, mind-altering Perception: drugs used for their religious or spiritual effects, whether or not in a formal religious or traditional “At ordinary times the eye concerns itself structure. The term entheogen - literally meaning with such problems as Where? - How far? “god-containing” - is separated from the general - How situated in relation to what? In the category of hallucinogens by scientists in order mescaline experience, the implied to limit the effects of bias towards use of questions to which the eye responds are of hallucinogens by providing a terminological another order. Place and distance cease to contrast detaching it from recreational use be of much interest. […] The mind was (Tupper, 2002:2). Besides determining primarily concerned, not with measures motivations for use as an important distinction, and locations, but with being and meaning. certain general effects on the psyche can also And along with indifference to space, there used to define the concept. As Smith (2000) has went an even completer indifference to argued, entheogens are only those substances time.” (Huxley, 1954: 14) that facilitate a deep and abiding sense of “ontological wonder”. The Marsh Chapel These common denominators make these plant experiment of 1962 has proven that psilocybin, tools especially useful for cross-cultural research the active psychedelic ingredient of on spiritual phenomena; the inherently hallucinogenic mushrooms, does in fact provide incomprehensible nature of spiritual experience an effect similar to that of a religious experience can now be undergone and described in an (Pahnke, 1966); since then, numerous studies academic setting, as was done by Huxley. have shown that other entheogens such as the Although there remains debate on whether Peyote cactus and the ayahuasca brew induce having the same state of mind also means that comparable experiences (Walsh, 2003; Smith, the experience is the same for religious and non- 2000). It has even been suggested by several religious people, it is a step towards a more scholars that the typical effects produced by comprehensive understanding of what the entheogens have contributed to general definition spiritual experience entails. After all, the of the human spiritual experience (Walsh, 2003; common effects of entheogens imply that the Roberts, 2006). spiritual experience can simply be a byproduct of Many other strategies conducive to a chemical imbalance in the body that we can achieving an “alternate state of mind,” such as rationally understand (Dobkin de Rios, 1984). In breathing exercises and deep meditation this context, spirituality does not have to pertain techniques, have also experienced an increase in to a belief in the metaphysical; as we shall see outside interest; yet they are less popular and further on, perceiving the ayahuasca ritual as an attract a type of spirituality seeker that is often assertion of any higher being is more often than more willing to disconnect from modern society not of little importance in the motivations of completely because acquiring these skills often shamanic tourists (Winkelman, 2005). takes months if not years of intensive tutelage. Entheogens are a relatively quick and easy way Ayahuasca - the ‘vine of the soul’ and its rituals 159 Social Cosmos – URN:NBN:NL:UI:10-1-101270 traditional ritual, the specifics may vary greatly. Ayahuasca - translating into „vine of the soul‟ - Rituals in which the shaman imbibes the drink is a tea brewed out of two indigenous Amazonian and “journeys” or communes with the deities are plants, Banisteriopsis caapi and Psychotria common (Eliade, 1964); yet one should be viridis. While not psychoactive separately, cautious of generalizing the form and meaning of together they can have a strong psychological these rituals. For example, in some cultures the and physical effect on the imbiber (Tupper, brew is said to imbue the taker with clairvoyance 2008). Used since pre-colonial times, it has while in others it is an extension of the shaman‟s served roughly three functions: as a sacrament in healing ability, allowing him to see what is magico-religious practice, as a rite of passage making a person ill. Here, the shaman has a and as a medicinal tool. Especially as a religious socio-cultural role and the rituals themselves are sacrament, ayahuasca is bound up in an a way of reproducing social structure (Tirri, indigenous paradigm of supernatural forces and 2006). spirits, “an account corroborated if not validated However, ongoing tourism has had a by the phenomenology of the ayahuasca mayor effect on the ayahuasca rituals and their experience” (Tupper, 2008:2). While the meanings. As Cremer (2010), Fotiou (2010) and experience itself is of the same category as that Winkelman (2005) note, some of the shamans