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AYAHUASCA
AYAHUASCA
AYAHUASCA
Rituals, Potions, and Visionary Art from Amazonia
CONTENTS
Contents v
Prefacexi
Introduction 1
CHRISTIAN RTSCH:
ETHNOBOTANICA AYAHUASCA 9
Amazonia: El mundo de la Ayahuasca
The Realm of Ayahuasca 12
What Is Ayahuasca?14
Entheogens 14
Origins and Discovery 17
Other Names for Ayahuasca 17
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Sacred Meat 35
Ayahuasca especial 52
Other Stimulants from the Amazon 53
CLAUDIA MLLER-EBELING:
AYAHUASCA VISIONS AND ARTISTIC REFLECTIONS 75
What Are Visions? 76
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AYAHUASCA
ARNO ADELAARS:
RITUALS 155
Infinite Variety 156
The Art of the Taitas: Rituals of Indigenous Colombians 158
R itua l s
The Old Woman in the Forest: Doa Adla Navas de Garcia 199
Doa Adlas Ritual 201
A Ritual with the Shipibo Shaman Quetsembtsa 203
Ecuador: In the Land of the Sacred Waterfalls 205
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The Blood of the Jaguar and the Spirit of the Dead Child 256
An Account of a Healing 262
My Story 267
Glossary 275
Bibliography 278
Discography 294
Acknowledgments 297
About the Authors 299
INTRODUCTION
yahuasca is one of
AYAHUASCA
I ntro d uction
the stream of life, illuminated with visions, saturated with insights, filled
with scents, healed with plant spirits.
The river flows into the boundless ocean, and is most effective and
powerful when the shamanic spirit swims within it. The spirit of the
shaman can draw and even create from all sources of the plant world,
but the life force and healing power stems from the plants themselves.
He can channel the river of plant spirits for the sake of humans
but nothing more! The delta of rituals flows forth from the river of
ayahuasca. From its sparkling drops visionary artworks blossom.
Many ethnobotanically significant plants are associated with
ayahuasca:
la pinta, the visionary plants
yopo, the snuff powder
coca and other stimulants
tobacco and smoking herbs
copal, incense and fragrance
remedios, the medicine
Ayahuasca is the Amazon, the other plants are its tributaries (Ucuyali,
Putomayo, Ro Negro, etc.). They merge with one another into a cultural
brew, a jungle medicine. From this river the delta of rituals flows forth
in innumerable channels, for all rituals are fed by the river. Without the
river they would parch, wither, and eventually run dry.
ayahuasca
pinta
yopo
coca
tobacco
copal
remedio
AYAHUASCA
I ntro d uction
this other reality the true reality, the reality of souls, the invis
ible world. One might conceive of it as a parallel universe. The true
reality does not lie somewhere outside the forest, but is the primal
ground of being, so to speak the place in which the souls, the struc
tures of consciousness, the primordial images, the archetypes are active.
There everything is reversed as in a mirror. There the souls of the rain
forest peoples appear in animal form. And the souls of the trees look
like humans humans who stand on their heads, for the soul of a tree
is anthropomorphic. The world of expanded, extraordinary conscious
ness is a place outside of ordinary perception, beyond known regions,
and lost to time; it is an invisible world, a place of dreams, a house
of smoke, and the true reality lies so the Tucano people say
beyond the Milky Way.
The forest is the world of apparitions and forms that express them
selves in the shape of matter. The experience beyond the Milky Way is
the more real world, the place of insight, the source of power. There the
gods and goddesses live, and all the beings of the forest partake of their
life force. But this otherworldly place is not a far distant world it lies
within us and in everything around us. The material world perceptible
to everyday consciousness is the external appearance of the invisible
world, which is only visible when one leaves the forest and everyday
consciousness behind.
All the rainforest peoples are acquainted with consciousness-altering
techniques that allow them to see into the heart of things, to travel
to the origins of being and surrender themselves to the adventures of
expanded consciousness and the powers of the visionaries. By looking
into the world beyond the effects of which constitute the world
here the peoples of the rainforest gain the orientation they need to
survive and thrive. In expanded, extraordinary consciousness the effi
cacy of myth begins to unfold. In that place mythology becomes reality.
It is also the map that the shaman uses to travel purposefully to desired
places within the other world.
The consciousness-altering technique favored by most people of the
rainforest is the targeted use of master plants: that is to say, plants with
psychoactive effects. Master plants are instruments (plant teachers)
through which acquired patterns of perception can be unlearned and
a view into higher dimensions or other realities can be opened up.
Shamans name them the plants of the gods because they grant access
to the other world, the true reality, and allow contact with the gods.
AYAHUASCA
If one only masters the art of hearing and reading their message,
then dreams, acts of possession and visions be they assisted
by drugs or other means become valuable keys, deserving of
respect and care, to that other world which holds deeper truths
and which is of the utmost relevance for both the individual and
a community that finds its inner equilibrium always threatened
anew. (Prins 1987: 68)
I ntro d uction
the world tree is like an elevator: It does not carry normal people, but
rather transports souls from one world into another. Hence, sacrifices
are offered up to the gods at the foot of the world tree, because the
souls of these offerings i.e., their spiritual principles ascend to
heaven via the trunk. However, world trees are not only significant for
the topography of the shamanic universe they also deliver a range
of remedies.
The concept of a world tree is known to almost all cultures, and
particularly to those of the rainforest. Thus, the kapok tree (Ceiba
pentandra) is the earthly representative of the world tree for the indig
enous peoples of Central America just as it is for many denizens of
the Amazon.
The kapok tree grows to a height of up to sixty meters, develops
buttress roots, and has a mighty, imposing crown. Harpy eagles
and other raptors often lurk in its canopy, on the lookout for prey.
What is more, numerous spiritual beings are supposed to live in the
epiphyte-covered branches. Thus, in the kapok an orchid flourishes that
occasionally transforms into a seductively beautiful woman. The lone
some hunter can enjoy the night with her.
The world tree lupuna blanco (Chorisia insignis; Iquitos, Peruvian Amazonia, February 1999) is
closely related to the cotton tree.
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The seeds of the kapok tree are embedded in white cotton fiber,
which is why it is also known as a cotton tree. In earlier days the fibers
were used as a filling for life jackets and as insulating material. In folk
medicine, wounds and injuries are treated with the trees bark, which
also has emetic, diuretic, and muscle-relaxing effects. Powerful decoc
tions of the bark are drunk by indigenous women to expel the placenta
after birth. The Amazonian shamans add the bark of the world tree as
a remedy to the arcane, vision-inducing ayahuasca potion.
CHRISTIAN R TSCH
ETHNOBOTANICA
AYAHUASCA
E thnobotanica A yahuasca
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E thnobotanica A yahuasca
The Yarinacocha Lagoon in Peruvian Amazonia is home to the Shipibo and their ayahuascainfluenced culture.
Every year large expanses of the rainforest are inundated: Then Amazonia becomes a waterworld that can only be crossed by boat (near Iquitos, Peruvian Amazonia).
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WHAT IS AYAHUASCA?
Ayahuasca is the essence of the Amazonian forest. Only those who
taste it can understand this water-world. The gates to the jungle trea
sury are opened only to ayahuasca drinkers. Only to them is the secret
of the forest revealed.
Ayahuasca is a medicine, a medicina poderosa (Spanish: precious medi
cine). After almost three decades of ethnobotanical research across
the entire world, and after many shamanic experiences, my conclu
sion is unequivocal: For me ayahuasca is the best shamanic medicine
that humanity has yet discovered. Others may be of another opinion.
But I know that many people who have encountered the ayahuasca
spirit endorse my view. I am not claiming that ayahuasca is the best
entheogen or psychedelic; far more than any other magic plants and
potions, ayahuasca is a remedy, a medicine that does not necessarily
entail having fun. After all, those looking for fun have a whole arsenal
of party drugs at their disposal. Ayahuasca does not belong to that
arsenal; rather, it is a serious matter. And the more seriously we take it,
the greater is its potential to heal.
Entheogens
E thnobotanica A yahuasca
The term does not designate a group of chemical agents, but rather
all substances (pure substances, pharmaceutical preparations) that are
used by humans for a particular goal of cultural activity (Ott 1996).
The term is not defined pharmacologically i.e., on the basis of
a specific mechanism of action but rather culturally (Ortiz de
Montellano 1981). Nevertheless, most entheogenic plants, preparations,
and substances are biologically active, and above all psychotropic or
psychoactive (stimulant, narcotic, hallucinogenic). But not all psychoac
tive substances are used as entheogens.
Cannabis, opium, fly agaric, Datura, coca, peyote, psilocybin mush
rooms, fermented and distilled alcoholic beverages, tobacco, kava,
ayahuasca, and betel are among the most important entheogens world
wide (Rtsch 1998b). The entheogens used by shamans are produced
from plants that are worshipped in their respective cultures as sacred
plants (plants of the gods), and so possess a central cultural signifi
cance (Schultes et al. 1998).
Lately it has become customary in some subcultural scenes to label
all psychoactive substances entheogens, even if no cultural applica
tion is apparent. This usage is not correct and should be avoided at all
costs (see Ott 1996). Likewise, the term entheogen is increasingly used
in a religious or pseudo-religious sense, according to which entheogens
are supposedly psychoactive substances that trigger religious visions and
feelings in the user, and are responsible for the emergence of (messi
anic) religions and religious movements or liberation cults (e.g., Forte
1997). This reinterpretation of the term entheogen has been sharply
criticized (Ott 1998a) by the creators of the word (Ruck et al. 1979).
Ayahuasca is the ethnobotanical center of culture in the Amazonian
region of South America. It is far more than a simple remedy it is
an entheogen,4 a shamanic magic potion. Ayahuasca acts on the body
as well as on the spirit, and harmonizes both. It purifies, regenerates,
and heals the body; it grants the spirit visions and insights. For the sick,
The entheogen seizes possession of the body, infects it with the jaguar power, and
disorganizes the body amid the ayahuasca inebriation in order to activate the transfor
mation. (Tsamani 2003: 93).
4
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AYAHUASCA
ayahuasca reveals the cause of suffering and helps to cope with it; for
the healthy, it is beneficial and invigorating, promoting spiritual growth.
If there were a Nobel Prize for ethnopharmacology, it would have
to go to the shamans of the Amazonian jungle, for their discovery of
this magic potion is a true miracle. It is not known when, where, or
by whom the first ayahuasca potion was brewed and sampled. The
beverage is essentially composed of two plants whose ingredients only
yield the desired effect when mixed together.
In order to really understand ayahuasca, you need to drink it your
self the more often the better. For ayahuasca reveals itself to the
drinker all by itself, thanks to the plant spirits that are present within it.
Most shamans from the land of ayahuasca agree that the ayahuasca
itself is the true shaman: They are mere underlings, helpers, enablers,
assistants, mediators, if also leaders. They are the travel guides on a trip
generated by the master shaman: ayahuasca.
The potion itself can answer all the questions a drinker might have
concerning ayahuasca better than any human can. For to some extent
the possibility of speaking about the ayahuasca experience eludes us
humans. Our linguistic capabilities can never quite reach experiences
that meander through nonverbal highs and inexpressible depths. In
fact it is absurd to write a book about ayahuasca or it would be
if the authors believed they could fathom the mystical space of true
experience with their writing. But communicating about ayahuasca is
nevertheless very important, as it can help seekers to understand expe
riences that have already taken place, or assist them in embarking upon
a journey to the plant spirits.5
Like most ritual hallucinogens, ayahuasca is a sacred medicine
and a vital component of the shamans repertoire, enabling him
to communicate across great distances in the forest to diagnose
illness, ward off evil, prophesy the future. But for the peoples of
the northwest Amazon, it is far more. Ayahuasca is the visionary
medium through which human beings orient themselves in the
cosmos. Under the cloak of the visions, the user of ayahuasca
encounters the gods, the primordial beings, and the first humans,
even as he or she embraces, for good and for bad, the wild
In Sanskrit the plant spirit is called deva (literally, god[head]): The plant deva is
thus a numinous, otherworldly being. In order to take up contact with it, the plant
collector must possess the ability to transport themselves into a corresponding spiritual
state. They must master the rules and rituals which enable an interaction with the deva
(Storl 2000: 91).
5
E thnobotanica A yahuasca
creatures of the forest and the powers of the night. Lifted out of
his body, the shaman enters a distant realm, soaring like a bird to
beyond the Milky Way or descending the sacred rivers in super
natural canoes manned by demons to reach distant lands where
lost or stolen souls can be found and mystical deeds of spiritual
rescue may be accomplished. (Davis 1998: 166)
So, for example, von den Blttern des Weinstrauches [sic!] (Banisteriopsis caapi)
sammeln (Leginger 1981: 334).
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This Andean word is customarily used in the highlands for the wandering healers or
their medicine. The calawayas (variant spelling: kallawayas), also called qolla kapachayuh
(Quechua: the masters of the medicine bag), have been practicing their herbal healing
arts for over a thousand years; they mastered brain surgery, for which purpose they
primarily used Ilex guayusa (Bastien 1987).
8
Kraemer (1997: 142) claims that ayahuasca has been used since approximately 2500
years ago.
9
On these origin myths see Samorini 1998, as well as Luna and White 2000: 16f.
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E thnobotanica A yahuasca
Most shamans say that ayahuasca emerged from the cosmic anaconda.
Thats why the liana which is often as thick as your arm looks
like a snake that twists and turns its way through the forest. It contains
the power of the anaconda. As if it were a canoe, the liana carries
humans to the greatest of heights. It becomes a cosmic umbilical cord
connecting humans with their origins.
Ayahuasca, the umbilical cord of the cosmos, emerges from the
place of the jaguar, within the maloca [ancestral longhouse] of
the cosmos, where the energies of the anaconda and the jaguar
spring, directly from the heart of heaven and earth. When the
ayahuasca was drunk for the first time, the word quivered through
the spirit, and from the word came song and the primeval music:
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