Ayahuasca

History of Lucid Dreaming

noreply@blogger.com (Victor) — Tue, 26 Jan 2010 18:32:00 +0000

Lucid dreaming is the experience of knowing you are dreaming while still firmly located within the dream itself. The topic has become popular in the West in the last forty years, and was scientifically validated in 1981.

However, the history of lucid dreaming extends much further back in time, as it has been studied for millenia by numerous religious practioners. If you are interested in this chapter of lucid dreaming history, check out my article about the ancient history of lucid dreaming.

Nineteeth Century Lucid Dreamers

This hub will briefly cover the last two hundred years of lucid dreaming history, starting with the dawn of modern dream research. This title goes to Sigmund Freud, who only mentioned lucid dreaming once, in a brief and skeptical endnote in the second edition of his Interpretation of Dreams. The history of lucid dreaming would be very different if Freud himself was a lucid dreamer!

To Freud's credit, he tried repeatedly to secure a copy of Hervey de Saint-Denys' book Dreams and how to guide them, written in 1897. This work is one of the gems of the era. Alas, it was not meant to be.

Freud was skeptical

Saint Denys was a prolific conscious dreamer, and he used his dreams as a scientific instrument. He tested theories in his dreams and made observations about what happened. Saint Denys' research was focused on memory and language, much like our modern neuropsychiatry.

Ethnographer Hervey Saint-Denys

Another notable nineteenth century dreamer was Frederic van Eeden, who was the first to use the term “lucid dream.” His long and detailed dream reports are fascinating to read, and clearly indicate an interest in the natural experience of lucid dreaming. van Eeden’s work focuses on sensations and emotions, not only his attempts to influence the content of the dream. Both of Saint-Denys and van Eeden’s works were marginalized during their lifetimes; in fact they were sometimes ridiculed at public scientific gatherings. Yet their work deeply influenced 20th century dream research.

The Psychedelic Sixties

Lucid dreaming was mentioned by a few more writers in the next few decades (notably Oliver Fox), but really it was the cultural zeitgeist of the postwar era that re-ignited public interest in lucid dreaming. One product of 20th century military colonialization was a renewed interest in indigenous peoples and traditional societies. With this flood of anthropological studies came bizarre stories of trance states, sorcery and the use of psychotropic plants.

The mercurial Castaneda

In particular, the work of Carlos Castaneda galvanized a generation about new possibilities in consciousness and spirituality. In the United States and Europe, this underground academic movement culminated in “the Psychedelic Sixties." Humanist and Transpersonal Psychologies were also established in this era, focusing on positive psychology, human potential, and altered states of consciousness.

In this expansive cultural climate, Celia Greene’s phenomenological study of lucid dreams was published in 1968, popularizing van Eeden’s term from fifty years prior. Transpersonal psychologist Charles Tart compounded the popular interest in lucid dreaming by publishing his highly influential Altered States of Consciousness, which reprints van Eeden’s essay in full as well as anthropologist Kilton Stewart’s essay on lucid dreams as practiced by the Malaysian Senoi.

Like Castaneda, Stewart was a charismatic figure who influenced a generation of anthropologists and psychologists, even though both of their original works are now considered to be fictional , or at least highly imaginative accounts of their fieldwork experiences. Regardless, these two mercurial figures cast a long shadow in modern lucid dreaming studies.

Twentieth Century psychology

Lucid dreaming research was made a reputable course of scientific study when psycho-physiologist Stephen LaBerge and British parapsychologist Keith Hearne independently validated lucid dreaming by having subjects signal during lucid dreams while EEG monitors verified their mental states as REM sleep.

LaBerge’s ongoing work with the psycho-physiological domains of lucid dreaming has been particularly fruitful to cognitive psychology, leading to advances in mind/brain mapping and linguistic-cognitive studies.

Lucid Dreaming verified

The scientific legitimization of lucid dreaming added fuel to the fire, and the 1980s and early 1990s was characterized by a flurry of lucid dream research from every conceivable perspective. For example, influential lucid dream studies are represented in the areas of transpersonal psychology, sports psychology, cognition studies, and nightmare treatment.

However, while popular publications about lucid dreaming exploded on the mass market, formal academic research into the dream state cooled considerably once the interdisciplinary journal Lucidity Letter closed its doors in 1991. This journal published ten years of innovative lucid dreaming studies, ranging from physiology to clinical reports, further inspiring the contemporary dream movement.

If you want to learn more about LD, check out my hub titled lucid dreaming guide for beginners.

Source: http://hubpages.com

Psychedelic drugs could heal thousands

noreply@blogger.com (Victor) — Mon, 25 Jan 2010 20:00:00 +0000

There is a horrible sense of meaninglessness and chaos that comes from the extreme loneliness of being cut off. Trauma, whether sustained in the family, or in the military during combat, renders millions feeling unsafe, insecure, mistrustful, and in the end isolated, lonely and desperate. Judith Lewis Herman, who wrote the definitive book on trauma and recovery, stated that all so-called mental illness and suffering could be seen as a person’s misguided attempt to survive trauma. Fear separates, love unites. We all wish to grow to freedom, to belong, to participate. Hatred is like gangrene, shame is deadly. Forgiveness is but a faint hope.

By Andrew Feldmar.

Sandoz began to market LSD in 1947 as a psychiatric panacea, the cure for everything from schizophrenia to criminal behaviour, sexual perversions, alcoholism, and other addictions. During a 15-year period beginning in 1950, research on LSD and other hallucinogens generated over 1,000 scientific papers, several dozen books and six international conferences, and LSD was prescribed as an adjunct of psychotherapy to over 40,000 patients. The current research using psychedelics heralds a reawakening to the magnificent healing possibilities of these now prohibited substances. After over 40 years of repression or oppression, The Beckley Foundation, Multidisciplinary Association for Psychedelic Studies (Maps), and others are spearheading a more enlightened, less hysterical and terrified approach to the use of these substances. I am participating in what hopefully will be Canada’s first government approved clinical trials in 40 years, sponsored and organised by Maps, evaluating MDMA-assisted psychotherapy for subjects with treatment-resistant post-traumatic stress disorder.

There are many other applications of psychedelic psychotherapy, such as ibogaine, or Ayahuasca for the treatment of substance abuse. Large numbers of people could benefit from the use of psychedelics as entheogens, introducing people to spiritual experiences, reducing pain and suffering due to isolation, by the irresistible realisation that each of us is a small part of something much greater than any of us, that separateness is an illusion, there is nothing to fear, and love is accessible, shame can be left permanently behind. Rites of passage, responsibly organised, could benefit everyone.

Despite prohibition, people have often asked me to attend their own psychedelic experiments, to keep them safe, to guide them towards liberation, the end of automatic habit patterns, kneejerk reactions, towards heartfelt responses, love, acceptance and forgiveness. After one session with MDMA, people were able to sustain insights gained, without further assistance from the drug. Psychotherapy proceeded faster and deeper than before: the debilitating effects of shame have been annulled, heavily defended hearts opened, and stayed open, and people acquired the ability to enjoy the sacrament of every living moment without distraction by past regrets or future worries. No small gains!

After three LSD sessions, a patient emerged from what was labelled chronic psychotic depression (she had attempted suicide three times, had been hospitalised, and given several courses of ECT, major antipsychotics and antidepressants), and was able to hold a job, derive pleasure from her days, and look forward to cultivating a varied garden of delights. She moved from cursing me for not letting her die to blessing me for the surprising freedom that opened up for her as a result of her LSD experiences. Psychotherapy, without LSD, would not have been enough, I’m afraid.

I can only hope that if new research with psychedelics proceeds in a responsible, careful and creative manner, the powers that be can begin to support and foster further research into this fascinating realm. I was 27 when I first tasted this incredible substance called LSD. Now I am 68 and for the last two years have been persona non grata in the US, because a border guard Googled my name, and found an article I wrote many years ago on entheogen-assisted psychotherapy. I hope I will be invited into the US before I die to teach professionals how to use psychedelics for the benefit of all.

Video of a Journey to Wanamey Center

noreply@blogger.com (Victor) — Fri, 22 Jan 2010 17:37:00 +0000

Video of a Journey to Wanamey Center

Ayahuasca,The Snake and I Part one

noreply@blogger.com (Victor) — Fri, 22 Jan 2010 17:31:00 +0000

The best documentary of Ayahuasca Healing (English sub)

Alex Grey on Ayahuasca

noreply@blogger.com (Victor) — Fri, 22 Jan 2010 17:27:00 +0000

Alex Grey, visionary artist, talks about an ayahuasca experience he had in Brazil.

Spiritual Retirements and Diets with Ayahuasca in Cusco

noreply@blogger.com (Victor) — Thu, 21 Jan 2010 23:54:00 +0000

Wanamey Center carries out “Spiritual Retirements and Diets with Ayahuasca in Cusco" for four days. The participants will have the opportunity to know and experience the goods of the amazonic traditional medicine, specially those of ayahuasca, the mother plant; this way, the participants will initiate their personal way to harmony, physical, spiritual, mental and emotional healing.

Spiritual Retirements and Diets with Ayahuasca in Cusco

The retirements are made for people that look for serious and reflexive links to the teacher plants. They must have profound motivations to heal their bodies and discover the paths of self development and spiritual balance. We ask the participants for will, patience and faith, since it is through these principles that we will reach a harmonic relationship with Mother Nature in order to grow with “Our feet on the ground and the head in the sky”.

The retirements are carried out with no more than five people at the same time. The retirements imply customer service, integration, consultations and personalized guidance. We demand discipline and commitment before and during the retirement, especially with the given restrictions about food (low salt and sugar content food), the fasting and resting hours.

Objectives of the Spiritual Retirement with Ayahuasca:

· Physical and spiritual cleanliness.

· Lineament of the spiritual body.

· Treatments for illnesses in general.

· Personal evolution – self-discovery.

· Induction to relaxation through self-observation of our being.

· Techniques to surpass and to conquer our fears, phobias and states of panic.

· Discover the reasons of our ailments and ways to heal ourselves.

During the Spiritual Retirement the following activities will be developed:

Purification rituals with purufying plants and Tobacco powder. The plants will be drunk and the black tobacco powder will be blown into the nostrils of the participant.

Purification rituals

Purifying baths based in aromatic and medicinal plants

Ingestion of different infusions made of medicinal plants.

Two ceremonies of Ayahuasca will take place. “Ayahuasca is denominated Doctor because she cures, Teacher because she teaches and Mother because she guides. It gives power, knowledge and vision.

We will have chats about “Traditional Amazonic Andean and Medicine”

Our service includes lodging and feeding in the Monte de Aguila meditation center (Saylla, located at a half of hour drive from Cusco city – Perú)

Includes transportation from Cusco – Monte de Aguila meditation center – Cusco)

Preparation Diet:

“Shamanism and Ayahuasca are disciplined and strict methods to obtain healing, power and personal growth”.

In order to learn from the Master Plants the body will have to be purified and harmonized. The participant must fulfil with discipline the following recommendations seven days before attendingthe Retirement:

Reduce the excess of sugar, salt and red pepper in his/her feeding.

Do not eat any type of meats, specially red meats and pig.

Do not drink coffee or sodas.

Sexual abstention

Avoid the consumption of drugs and alcohol before and during the Retirement.

Consider the following contraindications:

Menstruating or pregnant women and the people with heart problems cannot attend the ritual of Ayahuasca.

Before being part of our Retirements, you must fulfil the following requirements:

Have mental, physical and emotional growth.

Send a letter explaining your desires of being part of the retirement.

Fill out your Personal Information Sheet.

For further information visit our Website: www.wanamey.org/peru-cusco/ayahuasca-cusco-spiritual-retirement/

Ayahuasca

centro@wanamey.org (Centro Wanamey) — Wed, 20 Jan 2010 23:28:00 +0000

Ayahuasca (Quechua, pronounced a.ja.wa.ska) is any of various psychoactive infusions prepared from the Banisteriopsis spp. vine, native to the Amazon rainforest (which is also called ayahuasca). The resulting drinks are pharmacologically complex and used for shamanic, folk-medicinal, and religious purposes.

Preparation

Sections of vine are macerated and boiled alone or with leaves from any of a large number of other plants, including Psychotria viridis (chakruna in Quechua) or Diplopterys cabrerana (also known as chacropanga). The resulting brew contains MAO inhibiting harmala alkaloids and the powerful hallucinogenic alkaloid N,N dimethyltryptamine (DMT), a psychedelic which is active orally only when combined with an MAOI. Harmala alkaloids in Banisteriopsis caapi serve as MAOIs in Ayahuasca. Western brews sometimes substitute plant sources such as Syrian Rue or other harmala containing plants in lieu of the Banisteriopsis caapi vine, but the vine itself is always central to traditional usage.

Ayahuasca being prepared in the Napo region of Ecuador.Brews are also made with no DMT-containing plants; sometimes they are made with plants such as Justicia pectoralis, Brugmansia and sometimes made with no plants other than the ayahuasca vine itself. Tobacco is a common additive in traditional brews. The potency of this brew varies radically from one batch to the next, both in strength and psychoactive effect, based mainly on the skill of the shaman or brewer, as well as other admixtures sometimes added. Natural variations in plant alkaloid content and profiles also affect the final concentration of alkaloids in the brew, and the physical act of cooking may also serve to modify the alkaloid profile of harmala alkaloids.

Individual polymorphisms in the cytochrome P450-2D6 enzyme affects the ability of individuals to metabolize harmine. Some natural tolerance to the regular use of Ayahuasca (say, once weekly) may be seen as an upregulation of the serotonergic system. A phase 1 pharmacokinetic study on Ayahuasca (as Hoasca) with 15 volunteers was conducted in 1993, during the Hoasca Project. A review of the Hoasca Project has been published.

Names

"caapi", "cipó," "hoasca" or "daime" in Brazil

"yagé" or "yajé" (both pronounced ) in Colombia; popularized in English by the beat generation writers William S. Burroughs and Allen Ginsberg in The Yage Letters.

"ayahuasca" or "ayawaska" in Ecuador, Bolivia and Peru, also to a lesser extent in Brazil ("vine of the dead" or "vine of souls": in Quechua, aya means "spirit," "ancestor," or "dead person," while waska means "vine" or "rope"). The name is properly that of the plant B. caapi, one of the primary sources of beta-carbolines for the brew.

"natem" amongst the indigenous Shuar people of Peru.

Urarina shaman, 1988It should be noted that the spelling ayahuasca is the hispanicized version of the name; many Quechua or Aymara speakers would prefer the spelling ayawaska. In the central andeans of Perú Ayacwasca means :"Ayac" (spirit or dead) and "Wasca" (vine, cord or rope)

Usage

Ayahuasca is used largely as a religious sacrament, no matter which culture it is associated with. Those whose usage of ayahuasca is performed in non-traditional contexts often align themselves with the philosophies and cosmolgies associated with ayahuasca shamanism, as practiced among indigenous peoples like the Urarina of Peruvian Amazonia.

While non-native users know of the spiritual applications of ayahuasca, a less well-known traditional usage focuses on the medicinal properties of ayahuasca. Its purgative properties are highly important (many refer to it as la Purga, "the purge"). The intense vomiting and occasional diarrhea it induces can clear the body of worms and other tropical parasites, and harmala alkaloids themselves have been shown to be anthelmintic. Thus, this action is twofold; a direct action on the parasites by these harmala alkaloids (particularly harmine in ayahuasca) works to kill the parasites, and parasites are expelled through the increased intestinal motility that is caused by these alkaloids.

Ayahuasca cooking in the Napo region of Ecuador.Dietary taboos are almost always associated with the use of Ayahuasca; in the rainforest, these tend towards the purification of one's self- abstaining from spicy and heavily seasoned foods, fat, salt, caffeine, acidic foods (such as citrus) and sex before, after, or both before and after a ceremony. A diet low in foods containing tyramine is recommended, as the interaction of tyramine and MAOIs can lead to a hypertensive crisis. This extreme dietary specificity is largely a modern one, as most tyramine is produced as food ages, and is therefore not usually a problem in traditional South American cultures. These dietary restrictions have developed as a means of making ayahuasca ingestion easier on the body, as well as having strong traditional and spiritual significance.