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General Information about Ayahuasca

After being virtually ignored by Western civilization for centuries, there has been a huge surge of interest in Ayahuasca recently. There is a growing belief that it is a kind of medicine for our times , giving hope to people with incurable diseases like cancer and HIV, drug addictions and inspiring answers to the big ecological problems of modern civilization.

Spirituality is at the centre of the Ayahuasca experience. Purification and cleansing of body, mind, and spirit in a shamanic ceremony can be the beginning of a process of profound personal and spiritual discovery and transformation. This process can continue indefinitely even if one never drinks Ayahuasca again. One thing is sure,

and that is that every person gets a unique experience. We believe that by seriously looking at the way Ayahuasca is used we can improve our life experience and benefit more from this medicine.

Ayahuasca is the jungle medicine of the upper Amazon. It is made from the ayahuasca vine ( Banisteriopsis Caapi) and the leaf of the Chacruna plant (Psychotria Viridis). The two make a potent medicine, which takes one into the visionary world. The vine is an inhibitor, which contains harmala and harmaline among other alkaloids, and the leaf contains vision-inducing alkaloids. As with all natural medicines, it is a mixture of many alkaloids that makes their unique properties. For example, Peyote, the cactus used

by the North Native Americans, is said to contain 32 active alkaloids, so when one of those alkaloids, mescaline (LSD) is synthesised in a laboratory, contrary to popular opinion, the result is not at all the same.

The oldest know object related to the use of ayahuasca is a ceremonial cup, hewn out of stone, with engraved ornamentation, which was found in the
Pastaza culture of the Ecuadorian Amazon from 500 B.C. to 50 A.D. It is deposited in the collection of the Ethnological Museum of the Central
University (Quito, Ecuador). This indicates that ayahuasca potions were known and used at least 2,500 years ago.

Ayahuasca is a name derived from two Quechua words: aya means spirit, ancestor, deceased person, and huasca

means vine or rope, hence it is known as vine of the dead or vine of the soul. It is also known by many other local names including yaje, caapi, natema, pinde, daime, mihi, & dapa. It plays a central role in the spiritual, religious and cultural traditions of the Indigenous and Mestizo (mixed blood) peoples of the upper Amazon, Orinoco plains and the Pacific coast of Colombia and Ecuador.

The plants are collected from the rainforest in a sacred way and it is said that a shaman can find plentiful sources of the vine by listening for the ‘drumbeat’ that emanates from them. The mixture is prepared by cutting the vines to cookable lengths, scraping and

cleaning them, pounding them into a pulp. Meanwhile the Chacruna leaves and picked and cleaned.

So what, perhaps, is the advantage of ayahuasca over other disciplines? In the words of Padrino Alex Polari de Alverga of the Santo Daime Community in Brazil, “Daime (ayahuasca) is basically a shortcut, it’s as if we had been travelling down the same highway as the rest of humanity, but then, in order to arrive at our destination more quickly we took a side road. When taking such a shortcut, however, we must be very careful and clear-minded. It is a shortcut that leads us to truth, but only if we follow in the footsteps of the Masters who have preceded us.”

Medicines

like ayahuasca can help us along our path but we still have to do the work ourselves. My experience is that these kind of allies can help us open the doors of perception, but what we do when we get there is entirely our own challenge.

To understand ayahuasca in the local context, one cannot avoid taking a look at the ecological environment, such as the forest, cultural environment and indigenous cultures. This has structured the cultural content of ayahuasca.

There are many legends and myths about ayahuasca, one the more romantic is from the Shipibo people who live up the river in the heart of the jungle in the Peruvian Amazon.

This tale is centered around women, more

so than men, as they look after the children and their health, whilst the men are out hunting and fishing. Men are more interested in plants that aid their inner spirits whilst hunting. Women are more interested in plants that will allow their children to grow.

There was one particular woman who was very interested in plants, who liked to pick the leaves of different plants. She would then crush the leaves into a pot and soak them in water over night. She would then take a bath every morning before sunrise (the way to find out about various plants and their effects is to bathe in them). She bathed in them every morning until she had a dream. In

her dream a woman came and said, why are you bathing every day?

She answered, I am doing this as I want you to teach me. The other woman said, You must seek out my uncle, his name is Kamarampi. I will show you where to find him . The woman led the other woman to her uncle. The uncle showed her how to mix the leaves of the chacruna, which was a bush she had taken leaves from to bathe in. He showed her how to prepare the brew of Ayahuasca, he told her to go and tell the people the knowledge of how to use the brew. The Indigenous people

past and present have taken Ayahuasca to enable them to focus on other dimensions. One example: - To enable them to be more successful on a hunting trip they would contact the Mother spirit of certain species, through the Ayahuasca. The hunt would be more successful.

One of the many mysteries surrounding Ayahuasca is how the vine became to be used with the Chacruna leaves as although they both come from the same soil but always grow apart otherwise the ayahuasca winds around the Chacruna and kills it. No one knows this but we get a clue from how the shamans interact with the plant. Javier Arevalo a shaman from the Peruvian Amazon told us in the old

days his grandfather and uncles used to sit around after taking ayahuasca and he said that ayahuasca was originally taken alone and in the visions they saw that Chacruna was missing. Ayahuasca would say I am the doctor that gives the vision. His grandfather responded, how can we find this plant? The response in the vision was, you can find it by turning two corners. So they went around two corners and found a bush which attracted them which was Chacruna i.e. the ayahuasca showed them.

This is a fundamental principle, in the visions it is the spirit doctor of ayahuasca which tells them what is wrong with their patient, what medicine they need, or who has caused the illness

or malaise.

The Icaros

Integral to the ceremony are the chants that the shaman sings. These are known as Icaros, and the chant will direct the nature of the ceremony or visionary experience for the group and for individuals as the shaman during the ceremony will chant specific Icaros for that person s needs.

The words of the chants are symbolic stories telling of the ability of nature to heal itself. For example the crystalline waters from a stream wash the unwell person, while coloured flowers attract the hummingbirds whose delicate wings fan healing energies etc. You might see such things in your visions but the essence which cures you is perhaps more likely to be the understanding of what

is happening in your life, allowing inner feelings to unblock so that bitterness and anger con change to ecstasy and love. To awaken from the illusion of being alive is to experience life itself.

There are several different kinds of Icaros, at the beginning of the session. Their purpose is to provoke the mareacion or effects, and, in the words of Javier Arevalo, to render the mind susceptible for visions to penetrate, then the curtains can open for the start of the theatre .

Other Icaros call the spirit of Ayahuasca to open visions as though exposing the optic nerve to light . Alternatively, if the visions are too strong, the same spirit can be made

to fly away in order to bring the person back to normality.

There are Icaros for calling the doctors , or plant spirits, for healing, while other Icaros call animal spirits, which protect and rid patients of spells.

Healing Icaros may be for specific conditions like manchare, which a child may suffer when it gets a fright. The spirit of a child is not so fixed in its body as that of an adult, therefore a small fall can easily cause it to fly. Manchare is a common reason for taking children to ayahuasca sessions.

Preparation for the Ayahuasca Experience

In the West there are lots of stories like Jack and the Beanstalk reminding us that plants

have spirit power, Alice in Wonderland explored this world too. There is a large body of knowledge of power plants even if the form has been adapted to fairy tales and domesticated , not to under rate the richness of Grimms tales.

When a person drinks Ayahuasca, especially with a trusted shaman, there is a chance to learn and trust the plant. You discover that it works in its own way. It is a great moment getting to this point. Then there is the question of whether the plant trusts us, because it can be abused and used for getting the wrong kind of personal power. Without intention, vision, preparation, and a shaman, it is a drug not

a healing medicine.

A major difficulty for Westerners is the diet and the living conditions in the rainforest. There is also the care clients need afterwards, as one is extremely vulnerable after drinking Ayahuasca. Also some of our attitudes need to change, for example some people find vomiting unpleasant.

In the Ayahuasca ceremony purgative cleansing of the physical body is an essential preparation for the new level of emerging consciousness. Vomiting and occasionally brief diarrhoea are common effects during the initial sessions.

The Shaman’s Diet

An integral element of this preparation is to undertake a diet intended to reduce excessive sugar, salt, oils, pork, fat, and spicy food in the body in
preparation to be in communion with the spirit of

Ayahuasca. Reduction of these should commence as soon as one commits to the experience.

Pork in particular is considered to be impure and is studiously avoided by Ayahuasca practitioners. Complete abstinence from pork and lard for at least two weeks prior to the first ceremony is recommended to participants to reduce the impact of the purge. It is also recommended that this abstinence continue for at least two weeks after the final ceremony.

In the initiatory diet for those seeking personal cleansing and healing, chicken, fish, wild game meat, fruits, and vegetables may be eaten but with little if any salt, sugar, oils or spices. The cleansing effect and strength of the visionary experience can be greatly enriched by one’s

commitment to these preparations.

Sexual abstinence also forms part of the diet and is a traditional requirement of Ayahuasca cleansing and healing. We recommend abstinence from sexual activity for a few days prior to the ceremony, and to continue a day or two after the last ceremony.

As all Amazonian shamans will tell you, and in the words of Dona Cotrina
Sex is bad. The mother plant loves you and if you make love to another person, you are being unfaithful to her . For this reason it is often said that Ayahuasca is jealous, and if you do not respect her, she makes you ill instead of healing you. You will also not be able

to see any visions. The ill effects from not respecting the diet are called cutipa and range from a sense of trauma and stress to skin problems.

Menstrual cycle.

This is a complex issue in the Amazonian tradition. Basically women in their menstrual cycle are not permitted by Amazonian shamans and curanderos to be present in the preparation of the brew, drink Ayahuasca or attend the ceremonies. This is an ancient tradition rooted mainly in safety considerations rather than sexism, as female shamans in the Amazon also follow these prohibitions.

Some shamans say the presence of a woman in menstrual flow prevents them from “seeing” the causes of illness among those present in the ceremony, thus obstructing their ability to

make diagnoses and facilitate healing.

Although Eagle s Wing are unable to make any exception as this rule is observed by shamans in the Ayahuasca tradition, our experience is that shamans have a degree of flexibility and can perform a special chacapa session with participants to address this.

Medical Precautions

It is important to know that, in some cases, the consumption of Ayahuasca in combination with some groups of prescription & non-prescription medicines can bear health risks.

1. Prescription Medicines
If you are taking prescription medication (including antibiotics), are subject to high blood pressure, have a heart condition, or are under treatment for any health condition), please consult your GP.

1.1 Anti-depressants
Ayahuasca (Banisteriopsis Caapi) contains MAOI s (monoamine oxidase

inhibitors) generally in the form of harmine and harmaline therefore Medical consultation is essential if you are taking Prozac or other antidepressants affecting serotonin levels, i.e. serotonin selective re-uptake inhibitors (SSRI).

SSRI s block the reuptake of serotonin in the brain and because MAOI s inhibit breakdown of serotonin, the combination of MAOI s and SSRI s can lead to too high levels of serotonin in the brain. SSRI s are much more common than MAOI s which are found in some anti-depressants. Consult your GP about the use of temporary monoamine oxidase inhibitors (MAOI).

These medications generally require a period of six to eight weeks to completely clear the system and must be reduced gradually.

2. Non-Prescription Medicines

Non-prescription

medications such as antihistamines, dietary aids, amphetamines and derivatives, and some natural herbal medicines, i.e. those
containing ephedrine, high levels of caffeine, or other stimulants, may also cause adverse reactions. We recommend that you discontinue all such medications, drugs, and herbs for at least one week prior to and following work with Ayahuasca.

3. Recreational Drugs
Avoid all recreational drugs, in particular MDMA (Ecstasy), cocaine, heroin. Also do not drink alcohol on the day of the ceremony.

4. Herbal Remedies
Use of herbal remedies for depression such as St John s Wort (which also influence the serotonin levels) need to be discontinued as per 2 above.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some

of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA), and has published numerous articles about plant medicines. He was baptised into the Shipibo tribe of the Upper Amazon, and initiated into the lineage of the shamans of the Rio Napo. Howard is also an artist who’s paintings have featured in major exhibitions in London and elsewhere. His artwork has also been featured on book covers.

His website: http://www.shamanism.co.uk
email contact: [mailto:eagleswing@shamanism.co.uk]eagleswing@shamanism.co.uk