Posts Tagged ‘ayahuasca visions’

Kristan Keeble, UK

Tuesday, October 11th, 2011

It has been a truly enlightening experience. Words are too limited to describe what this magical and mysterious plant has done for me.

I feel that the healing that took place within me, are places I could have only ever imagined reaching without this beautifully guided path to freedom. A warm shining light sparkled through a window in a dark room. Darkness was blinded by this light. The shamans were wonderful with amazing melodies. They are very kind people. I recommend this place anytime.

Kristan Keeble, London, UK

Andrey Emelyanov, Moscow, RUSSIA

Wednesday, August 25th, 2010

My encounter with the Master Teacher Ayahuasca or the preliminary death experience

Never in my life had I been as careless when planning even a minor trip as when preparing to take part in the Ayahuasca ceremonies. Pressed by multiple obligations at my work up to the day of departure I did everything in haste, therefore accepted the crucial clauses of the contract light-heartedly and didn’t bother to read testimonies of those who had participated earlier. Whoever could guess that ‘assuming responsibility for my own death’ wasn’t just a legal wording included into the contract ‘just in case’ and that I would face Death itself, balance on its verge and bargain with it for my life! Now that the memories of the Ayahuasca experience slowly began releasing their emotional grip on me I more clearly realize an indispensable truth that they will stay with me forever and that some essential part of my being has dramatically and irrecoverably changed – who knows whether for the good or the bad ?…

Meditations…over the Ayahuasca brew, in Ashi Meraya

Photo courtesy Andrey Emelyanov – Copyright © Andrey Emelyanov

… Normally, the ceremony starts at 9 pm when it’s mysteriously dark outside the veranda, the footpath to which coming through the jungle alone casts one into solemn mood. However, this mood contrasted with the large plastic basins which had been set near each seat for vomit, which unsightly presence had no impression on me. In fact, I didn’t expect anything extraordinary or at least long-lasting because normally all my previous experiments with minor drugs or alcohol had proved a failure. Therefore, when the shaman Walter, who normally wore a T-shirt, jeans and flip-flops but now was clad in a proper ritual shamanic garment for the case, beckoned me for my turn to drink ‘the bitter cup’ I did it flippantly and returned to my seat to ponder for half an hour over uniqueness of my physiology, which could never seem to be affected even by powerful hallucinogens.

…The jungle was full of the croaking of bull-frogs, whistling and twittering of birds and other less recognizable sounds. My thoughts were carried away by this hubbub, by the light breeze, by the mixture of unusual smells, then they came back with the old idea to whinge about my unlucky fate once more …only to be intercepted and suppressed by a powerful process starting from the crown of the head and going down to the feet in spiral manner and squeezing every limb of the body with a powerful grip as if I was being cocooned and paralyzed like Frodo by the spideress Shelob. The focus of my vision floated deep inside and from within I saw tracer green lights like those created by bullets forming the cocoon of vertical power lines of the net that held me and heard high-pitched rattling sound accompanying the lights as if some gigantic insect was producing it. Later seeing a doctor I discovered to my utter astonishment that the same effect in the ears could be achieved when a source of ultra-sound of approx. 35 kHz is applied to one’s stomach.

Meanwhile, the intensity of the process grew and I felt really bad, covered with cold sweat trying to reach with a disobedient hand for my heart to test if it was in place. The first vomiting fit came all of a sudden and it took enormous effort to grope for the plastic basin. Throwing up didn’t bring relief, my state even worsened. Then followed one more vomiting fit, then another, then yet another. It seemed that that all of us threw up almost simultaneously for in the same time I heard distinctive retching sounds from my neighbors but these weren’t typical sounds – in fact, they reminded me of the agony of the evil spirit exiting host body from some foolish scary movie, these sounds were low and menacing.

Later my attention drifted away from the others but as far as I remember all of them kept on throwing up till the end of the first ceremony and, to run a few steps forward, the same happened to them at the following three ceremonies as well. Though in my case the vomiting fits finished quite soon (at the last ceremony I didn’t even throw up at all!), the situation with me was even worse – I had to conquer almost unbearable urge to defecate despite the preliminary measures I had taken, such as not eating much and applying glycerin suppositories beforehand. Strictly speaking, this urge is so tightly interwoven into the mysterious vision I had that it can’t be separated from it and dismissed as just an impeding factor. Who knows, maybe it was the only ground to what my mind managed to cling under the pressure of what was happening to me and the only remnant of my identity within the vision of what normally is called willpower! Even though I realize that this trait speaks rather of the lack of inner freedom, like many contemporary people I’m full of prejudices about ‘decent’ and ‘indecent’ social behavior, which means that under no circumstances will I allow myself to shit my pants unless I’ve gone completely crazy. Therefore, the story of my vision is to the great extent the story of my struggle with these urges to defecate…

After the first vomiting fits, when my body was completely in the grip of numbness, I found myself inside a vision, the reality of which I don’t doubt even now six weeks after the event. What I felt from within the situation as far as I could realize anything was looking like what is described in ‘Tibetan book of the dead’ and the likes. I was almost lacking willpower, couldn’t act on my own and was attracted to what my being corresponds to most, which, unsurprisingly, happened to be quite different from what I could have expected. All of a sudden I was sucked to the heavens, which were cleft in two parts – dark and lucid, the dark part being occupied by the Evil power, the lucid part by the army of angel-like creatures. With no logic involved I clearly saw that my ethereal being was witnessing the last preparation for the Great the Battle of Armageddon!

Witnessing??? No – taking an active part. In fact, being the head of… Oh no, not again…

…Later I was wondering why I had had that déjà vu feeling that reminded me of the bowl of petunias falling to the surface of some remote planet in the Universe from nowhere with the same sorrowful exclamation ‘Oh no, not again’, the scene vividly depicted in the great book ‘The Hitchhiker’s Guide to the Galaxy’ by Douglas Adams.

Oh no, not again…

… some grim voice told me ‘We are ready sir. Just give the signal to attack!’ But who was I? I turned whatever was the ethereal representation of my head to the angels with this numb question trying to avoid the glances of the Dark army. Some other voice insisted ‘The time is come. No further procrastination. Make up your mind’ As if in confirmation of these words the lightning had struck and pre-thunderstorm clouds started gathering at the Evil side.

Oh no, not again…

I knew it from the beginning – I was the Dark Lord. But why??!

…the urge to defecate had reached its most unbearable peak paralyzing my judgment but for some imperceptible moment bringing me back to this earthly reality for the salutary gulp of willpower. For reason unknown I felt that relaxing, giving up to the urge and soiling my pants was equivalent to accepting the challenge and … losing the battle for my soul!

OK – I’d made up my mind. I give up. No more Armageddon, not again…

I’m here back again at the battlefield. I’ve decided. With a thunder-like voice I declare ‘I give up, I don’t want to fight, I dismiss my army and hand myself over at your discretion’. The angels look at each other in utter bewilderment, I knew from the start that they hadn’t had a slightest chance to win. The Evil party accepts its fate with grudging obedience and disappears into nowhere, it seems they didn’t care much…The angels approach me, joyfully embrace me and, melted with their love, I faint…

… a recurrent burst in my stomach distracted my attention again and I popped up to reality to find personal time and space stretched enormously, so when at some desperate moment at the peak of stomach revolution I wanted to take a head lamp which had been left on a bench nearby I felt that it took ages to reach for the bench itself let alone the lamp and that my hand was crossing the space of Galaxy. No wonder that the lamp was out of reach (needless to say that at next sessions I didn’t take it off).

Upon successfully stifling the fit I was dragged back into the vision. The plot proceeded uninterrupted but surroundings were more earthly this time and the angels turned into sages of austere countenances. They pronounced judgment that my present body doesn’t correspond to the task of spiritual development anymore and it was high time to shed this useless shell to be born again in a more appropriate body. ‘It’s going to be a painlessly smooth process’ they promised. When I looked around I was petrified to discover that everything including me was prepared for the ritual. The reality of the scenery and the action was beyond doubt and I couldn’t help feeling the pending expectation of the consent…

How nice it was that the stomach problems kept a small part of my consciousness unceasingly alert! Many reasons had crossed my mind – what a shocking business it would be for my friend, who doesn’t speak even English let alone Spanish, to deliver the corpse to the motherland, how much, if any, would my family get from the insurance company, how many activities I leave unsettled, etc., etc. Astonished by my own bravery as much as one could be in these circumstances, I started furiously bargaining with the sages for my life.

‘Well guys’, – I rather thought than pronounced – ‘I gave up and dismissed my army on my free will. It’s unjust to demand more. I want to retain this bloody form, however much I dislike it myself, for I still have a lot of obligations’

‘Do you realize that staying in this imperfect body you will be tortured by many physical, psychological and mental troubles’ – they replied sadly in chorus – ‘and you sentence yourself to life full of sorrows and unrealized ambitions? What’s more, the divinely outlined task of your being might be not fulfilled should you choose to save this form. Do you still insist on your choice?’

‘Yes, I do – I say. They solemnly nod respectfully accepting my choice and swept from the scene by another fit of stomach pain I find myself in a pristine forest of medieval pre-Christian Russia with the task to build a new religion from a scratch. Puzzled by the unexpected change of the scenery I start a completely new life in solitude in futile attempt to find anyone of my kin in the surroundings. It seems that eternity passes…

… oblivion follows full of events not distinctly registered by my perception. Then I come round in a marquee of the ancient nomadic tribe of the Asian part of Russia as if reborn with a new purpose in my life. Lulled by the beautiful shamanic song that tells a story of nobleness and glory, of love and hatred, of the eternal battle for the Good, I can’t help feeling that ages full of hard work for the glory of my country have passed and a lot more lay ahead. In the same time I’m tired and refreshed, newly-born and enjoying the best period of manhood. But the leading motive is the sorrow for the heroic past which I only feel but can’t vividly recall. The sorrow increases to the verge of deathly desperation but the song becomes more intense too dragging me gradually out of the immeasurable depths of gloom. For some time I’m divided between the two realities – the reality of the vision and the reality of the material world.

Shipibo shaman Ayahuasquero Don Walter, in Ashi Meraya

Photo courtesy Andrey Emelyanov – Copyright © Andrey Emelyanov

The more I come round the more I realize that the song is being sung by Walter, not by the nomadic shaman from the dream. It is a beautiful Icaro, one of the magical songs of Amazonia. The song fades in the thickness of the jungle, the shaman announces that the ceremony is over. I find myself lying on a bench still having a powerful aftertaste of the vision … and a heavy burden in the stomach. Now that the ritual has been finished it’s high time to be relieved of it!

A walk of a zombie it was! Half-bent at the knees, stumbling over every small obstacle, groping for each support possible, staggering and swaying, all in all looking like a convalescent recovering from a deathly illness but still retaining a feverish glow in his eyes, I was firmly led by the overpowering idea to ease my bowels into the nearest convenient place. If there had been witnesses around they would have run away in shock. It was 2 am, five hours after drinking the cup of Ayahuasca.

I’ll skip the details of the process, restricting myself only to remark that it took all my powers to maintain equilibrium and not to fall down in the filth, which, unsurprisingly, smelt of Ayahuasca! The same enormous effort to get back to the bench had to be applied, my limbs acting on their own not, following the routine of vertebrally controlled coordination. Now tired of the struggle I had no other option than to fall asleep onto the bench…

What a beautiful morning it was! I was woken up by my friend who suggested that we get back to the hut to sleep there in more comfortable conditions. Though still weak, I felt I could make it and we started. The short distance of a hundred meters by a footpath in the jungle seemed to be the road to heaven, for struck by the sudden transparency of the jungle and pulled by the beams of soft white rays coming through translucent palm trees I wasn’t walking but rather floating through ether. The sounds of the jungle passed my ears not like waves but like moving objects – they passed and died momentarily. It all looked so fantastically unreal that for a brief moment I had to touch my head to make sure that wasn’t yet another vision.

The next day was full of deep reflections and reliving anew the experience of the previous night, this time consciously but non-analytically as no inner resources for analysis was left. This meditative state lasted all day until the evening, when we began to prepare for sleep but were interrupted by Clever our translator who called us for the second ceremony, which, for the best of our knowledge, had been planned for the day after. This menacing news filled us up with creeping horror!

Not wielding a skillful pen like Carlos Castaneda and not being a native English speaker to begin with, I don’t feel I’ll scrape enough words to describe the further experiences. To be frank, I’m not sure if it’s possible even in my native Russian. Moreover, it might not be necessary to describe the following ceremonies as thoroughly as the first one, which is as dear to me as my first love – it was the most vivid, the most significant, the one that has upturned and shattered me all over. Suffice it to say that all four ceremonies though alike in procedure had a different effect on me. In the second one I had another vision, less apocalyptic but no less significant because it showed me in condensed form the ugly results to which my behavioral trends would lead me. At the third and forth sessions I didn’t have visions or at least I don’t remember that I had them. Still, they taught me how to overcome the be-numbness of my limbs and move them with conscious commands when I frequently dived into the jungle to defecate (My God, I only hope that the members of Shipibo family do not hold it against me!). I managed to see my own aura as an electric luminescence for a prolonged period of time and got accustomed to listening to the strangest sounds without fear.

Has the Ayahuasca experience met my expectations? To be honest, yes and no. In fact, it has upturned all my prejudices about hallucinogens. In my imagination I pictured something less dangerous and more entertaining, less about spirituality and more about magic. After years of futile attempts to achieve the states of mind and body described in Hindu and Buddhist literature and utter disillusionment in my ability to reproduce even the easiest effect mentioned in books on meditation I finally gave up and, though with some regret as if I was betraying the sweetest dream of my youth, inwardly pushed aside one of the main principles of Buddhism which forbids the use of hallucinogens. So, my first encounter with Ayahuasca wasn’t the result of a spontaneous impulse or a momentarily sparkled interest but it was a long-nourished idea based on a deep disappointment in my personal application of ‘regular’ methods of self-transformation. But never in my wildest dreams had I had imagined that I would have gone through the unequaled spiritual experience in a magical ceremony! What’s more, whoever could have imagined that in the remote jungle of Peruvian Amazon I would be profoundly imbued with the ideas of Russian Orthodox Church and the interest in Russian history would be sparked in me! Not that I’m so ignorant, but emotionally these matters had never touched my heart! Especially so, that I was born in the totally atheistic USSR!

Normally, when I come back from some spiritual place, be it the mountains of Altay in Russia or Tibet or India, I promise myself that upon the return I will change my approach to life. One week passes and everything falls into its usual routine. But this time there was no need for promises – I have come home being another person, nothing else, and I really like this new state.

One might ask if I’m going to repeat the experience. I wonder myself, but can’t answer the question. On the one hand, I’ve got some clues to my identity, got the answers to my innermost questions, was shown the proper path and, what’s more, due to the overwhelming reality of the visions I believe the answers were true – no point in double checking which could suggest only one thing – I do not trust what I saw. Moreover, the memory of my first encounter with Ayahuasca still fills me up with primeval superstitious awe as if it was descent to hell with uncertain prospect of getting back again. On the other hand, who knows what challenge I will face at the next bend of my life’s path, and the need to ask master teacher Ayahuasca for advice may arise once more. Only time will tell…

Andrey Emelyanov, Technical Manager, Moscow, RUSSIA

 

Restrictions, Food, Plant Teachers and the Shamanic Diet

Tuesday, June 8th, 2010

Initiation into Shamanic Plant Medicine


Photo Credit: Francesco Sammarco

Restrictions of the Plant Diet

Total sexual abstinence is required during the dieta (beginning from at least fifteen days before until thirty days after the completion of the training), as well as maintaining a good degree of isolation. Guests doing the shamanic dieta shouldn’t expose themselves neither to direct sunlight nor to the rain (to avoid problems of sensitivity to humidity), and should avoid contact with strong smells (like perfumes and deodorants, exception made for those perfumes which have a specific shamanic use). Also, the diet may not be interrupted/curtailed, and one must fully commit to the period chosen for his/her apprenticeship.

Food restrictions in the Plant Diet as practiced in Ashi Meraya

The usual food restrictions apply: very little to no salt, very little to no sugar, no vinegar, little to no sweets, no spices or chilli, no fats, little to no oil, little to no seasoning, no canned food, no stimulants, no alcohol, no red meat (from farmed animals), and strictly no pork.

Food allowed in the Plant Diet

We have relaxed a bit the strict food restrictions on the plant diet, to make it more flexible and accessible to potential candidates who may not need to enter into the hardships of the traditional Amazonian training to follow the path of the shaman. Yet, some food from the list below – as specified – may require the final approval of the maestro you will be dieting with, so please ultimately check directly with him. When having food not otherwise allowed, the shaman may need to sing special icaros to the dietero/a to grant a status of energetic/spiritual protection and purification.

Different shamans have different styles and degrees of acceptance as for what food might or might not be allowed during the dieta:

. fish (the best is the Boquichico)
. free range chicken
. free range eggs
. green plantains (roasted, grilled or boiled)
. green bananas (roasted, grilled or boiled)
. apples (subject to the shaman’s approval)
. rice
. potatoes (subject to the shaman’s approval)
. spaghetti/noodles
. broccoli (subject to the shaman’s approval)
. onions
. garlic
. carrots (subject to the shaman’s approval)
. game (subject to the shaman’s approval)
. white or wholemeal bread
. beans
. oat
. lemongrass (hierba luisa) tea
. chamomile tea

All food has to be almost unseasoned. Fish and meat will be served either roasted, grilled or boiled. Fish may be served also smoked. According to these indications, you may therefore expect to be served vegetable soups, ‘pescado a la Shipiba’ (roasted fish wrapped in a leaf), meat soups (game, chicken) with yucca, fish soup with green plantains, among other dishes.

NOTE: You may NOT take part to any of the tours/excursions (either optional and/or included) offered as part of the Ayahuasca retreat.

What you may do

  • Read, listen to – or play – (appropriate, contemplative) music (acoustic instruments only, respecting the peace of other people).
  • Write, rest, sleep, dream, have visions, meditate.
  • Take Ayahuasca together with the shaman (according to your tailor-made calendar)
  • Learn how to conduct Ayahuasca ceremonies – helping the shaman during the rituals.
  • Smoke mapacho (black jungle tobacco) and Toe’ (under the guidance of the shaman, during the allocated nights for the ritual).
  • Walk around the ethnobotanical garden circuit (always remembering that the diet is more about not-doing rather than doing much or over-doing!!).
  • Chill out in the dieteros area.

With the shamanic diet one will be in tune with the Plant Spirit’s subtle world, and become more sensitive to the plants’ energies. Part of the teaching – the “theoretical” part – happen in dreaming and through visions, when the spirit of the plants, the ”genios de las plantas maestras”, come and reveal things to the apprentice-shaman.

IMPORTANT NOTICE

Although we have provided below – for informative and research purposes only – a “calendar” of the plants that a candidate shaman may be dieting with, following the traditional dieta for a whole year, for technical-logistic reasons, at the present we shall only be able to accept – subject to previous screening – dieteros for up to a maximum time of 24 weeks. Longer periods may be agreed on, only for those with extensive previous experience and who speaks Spanish. Upon successful completion of this first phase of training, you may then re-book for a further period, at another time, from a minimum of 2 weeks onwards.

Calendar of the Plant Diet

Not all plants may be dieted for the same length of time, as each one of them has different qualities, properties and various degree of potency. Therefore a specific minimum and maximum assigned time must be observed during the dieta. Some plants may be dieted for long periods, like the Piñon Blanco and the Piñon Colorado, others not, but each plant will demand a gradual approach, along the coordinates indicated by the shaman in the calendar below.

For instance, you may diet with the plant Piñon Colorado, from 2 weeks up to 25 weeks, but may not diet (unless you have already dieted this plant previously, or unless you are doing a diet tester) at the beginning with the powerful Toe’ (Brugmansia suaveolens, also known as Floripondio, a very strong psychotropic plant) which may usually be dieted from the sixth month (26th week) of the dieta. Again, please remember that each shaman will have his/her own calendar which may adhere with more or less flexibility to the one offered below. Moena Alcanfor (Ocotea sp.), another palo maestro, may be dieted only from the sixth month (26th week) of the diet, and for a maximum period of one year (which would mean, effectively, to engage in a diet of a maximum of eighteen months. Whilst the Lupuna blanca (Ceiba sp.) tree, may dieted only beginning from the ninth month (39th week) of the dieta.

Other palos maestros, like the Chiric sanango (Brunfelsia grandiflora) – another sacred plant often used by Amazonian shamans and curanderos as favourite admixture to the ayahuasca brew, for special initiations and for bad luck – may be dieted as well for a long time, but this time from just the 4th week of the dieta, up until the 52nd week. That is, for a full eleven months.

Requirements of the Plant Diet

During the entire period of the diet – whether done with plantas, sogas or palos, and for whatever length this may be – every dietero/a is absolutely required to maintain celibacy. A period of segregation in the selva should be observed whilst you will always be under the guidance and tutelage of the shaman. Regardless of that, the apprentice/candidate may be helping the shaman in preparing the ritual herbal/floral baths for other people attending the retreat and also during all ayahuasca ceremonies.

It is not possible to break the shamanic diet, as this training requires a rigorous type of traditional apprenticeship. The timing when one might temporarily suspend his/her training with the plants, i.e. the temporary diet suspensions (“descansos”), when allowed by the shaman will be given to the dietero/a, as a specific, individual, personalized calendar showing the days of the dieta, with the plants one will be dieting with, the periods of “descanso” and the days when ayahuasca may be drunk. In a one-month shamanic plant diet, for instance, it won’t be normally be possible for a dietero/a to go to town. In a three months plant diet, this may be done usually only at the end of the diet. In a one year plant diet apprenticeship, for at least the first three – to six – months of the dieta. In certain circumstances, assessed only by the shaman, if one is proceeding very well with the training, and his/her shamanic apprenticeship with the plants is going fast and well, then the maestro may decide that one is ready for an earlier, temporary suspension of the dieta.

Click here to see the calendar of the shamanic plant diet, where you shall be able to find more detailed info on how the plant diet and ayahuasca work synergistically together.

List of Plant Teachers one may diet with

The following is a progressive list of the plant teachers (plantas, sogas and palos) that may be dieted in Ashi Meraya, under the guidance of the shaman, and within the frame of time indicated. One may usually choose to diet with any of these plants, subject to availability, and within the time category they fell in. Please note that – no matter how hyper-specific the info here provided effectively is, the type of the plants you may diet with, and the time allocated to each diet with a specific plant, may still vary from shaman to shaman. Therefore everything said here should be taken as a broad idea of how the shamanic diet training may gradually evolve, rather than a clear-cut of how it will be in your specific case.

Each maestro/a has his/her own different style of working with the plants, his/her own predilections, and his/her own approach to knowledge. It’s impossible to categorize in fixed schemes something like the shamanic plant diet initiation, which has such a broad spectrum of individual approaches, virtually changing from shaman to shaman, even within the same ethnic group:

Ajos Sacha

< 1 Month Diet (2-3 Weeks)

Plants (Plantas)

Ajos Sacha (Mansoa alliacea; Luna 1999:12): used also for ritual baths (baños de florecimiento) to attract good luck in love or business.

Piñon Blanco (Jatropha curcas)

Piñon Negro or Piñon Colorado (Jatropha gossypifolia; “used as defence against evil sorcerers”, Luna 1999:136)

Sacha Mango, Sacha Mangua (Grias peruviana; an edible fruit: Duke & Vasquez 1994:82)

Yahuar Piripiri (Eleutherine bulbosa; Luna 1999:54)

Vines (Sogas)

Motelo Sacha (Unidentified)

Tambor Huasca (Unidentified)

Uña de Gato de Siete Capas (Uncaria tomentosa? Duke & Vasquez 1994:172)

Trees (Palos)

Bellaco Caspi (Himantanthus sucuuba, “used in the extraction of the magic dart or virote”; Luna 1986:67)

Medicines

Comejen (The diet with this medicine is traditionally thought to be useful in cases of healing from gastro-intestinal conditions – including intestinal or stomach cancer – ulcers, and other internal wounds).

Miel de Abeja (Honey)

Piñon Colorado

1 Month < 3 Months Diet (4 to 11 weeks)

Plants (Plantas)

Cambio de renaco (Unidentified)

Huacra renaco (Unidentified)

Piñon Blanco (Jatropha curcas)

Piñon Negro, or Piñon Colorado (Jatropha gossypifolia)

Renaquilla con hojas anchas (literally: “Renaquilla with wide leaves”; Unidentified; see note below)

Renaquilla con hojas lanuda (literally: “Renaquilla with woolly leaves”; Unidentified; see note below)

Sacha Mango (Grias peruviana)

Trees (Palos)

Abuelo renaco (Ficus sp.?)

Chiric sanango (Brunfelsia grandiflora; Luna 1999:72; a shrubby tree)

Renaquilla hoja menuda (literally: “Renaquilla with small leaves”; Unidentified; see note below)

Renaquilla hoja larga (literally: “Renaquilla with large leaves”; Unidentified; see note below)

Shihuahuaco (Dipteryx sp.; Luna 1999:68)

3 Months < 6 Months Diet (12 to 25 weeks)

Plants (Plantas)

Cambio de renaco (Unidentified)

Huacra renaco (Unidentified)

Renaquilla con hojas lanuda (Unidentified)

Renaquilla con hojas anchas (Unidentified)

Piñon Blanco (Jatropha curcas)

Piñon Negro, Piñon Colorado (Jatropha gossypifolia)

Sacha Mango (Grias peruviana)

Trees (Palos)

Abuelo renaco (Ficus sp.?)

Chiric sanango (Brunfelsia grandiflora)

Chuchuhuasha, Chuchuhuasa (Heisteria pallida; Duke & Vasquez 1994:85)

Renaquilla hoja menuda (Unidentified)

Renaquilla hoja larga (Unidentified)

Ayahùman

6 Months < 9 Months Diet (26-38 Weeks)

Plants (Plantas)

Camalonga (Thevetia peruviana; Duke & Vasquez 1994:170)

Toe’ (Brugmansia suavolensis; Duke & Vasquez 1994:33)

Trees (Palos)

Ayahùma, Ayahùman (Couropita guianensis; Luna 1999:112). The “cannon-ball tree“.

Chiric sanango (Brunfelsia grandiflora)

Chuchuhuasha, Chuchuhuasa (Heisteria pallida)

Chullachaki caspi (Remijia Peruviana, Duke & Vasquez 1994:149; Brysonima christianeae, Luna 1999:13)

Huaira caspi (Nealchornea yapurensis, Duke & Vasquez 1994:122; Carpotroce grandiflora, Luna 1999:108)

Moena Alcanfor (Ocotea sp., Duke & Vasquez 1994:124)

Uchu sanango (Tabernaemontana maxima, Duke & Vasquez 1994:164)

Lupuna blanca

9 Months < 12Months Diet (39-51 Weeks)

Plants (Plantas)

Camalonga (Thevetia peruviana)

Toe’ (Brugmansia suavolensis)

Trees (Palos)

Ayahùma, Ayahùman (Couropita guianensis; Luna 1999:112). The “cannon-ball tree“.

Chiric sanango (Brunfelsia grandiflora)

Chullachaki caspi (Remijia Peruviana, Duke & Vasquez 1994:149; Brysonima christianeae, Luna 1999:13)

Huaira caspi (Nealchornea yapurensis)

Lupuna blanca (Ceiba pentadra, Duke & Vasquez 1994:48)

Moena Alcanfor (Ocotea sp.)

Shihuahuaco (Dipteryx sp.)

Uchu sanango (Tabernaemontana maxima)

Lupuna blanca

12 Months+ Diet (52 Weeks & over)

Plants (Plantas)

Camalonga (Thevetia peruviana)

Toe’ (Brugmansia suavolensis)

Trees (Palos)

Ayahùma, Ayahùman (Couropita guianensis; Luna 1999:112). The “cannon-ball tree“.

Chiric sanango (Brunfelsia grandiflora)

Chullachaki caspi (Remijia Peruviana, Duke & Vasquez 1994:149; Brysonima christianeae, Luna 1999:13)

Huaira caspi (Nealchornea yapurensis)

Lupuna blanca (Ceiba pentadra)

Moena Alcanfor (Ocotea sp.)

Shihuahuaco (Dipteryx sp.)

Uchu sanango (Tabernaemontana maxima)

Notes


Renaquilla: To the general vernacular name of Renaquilla correspond – according to Duke & Vasquez (1994:83) – the “Clusia rosea” plant. Shipibo maestro Rosendo Marin Lopez, however, distinguished seven different classes of Renaquilla which we were not able to identify. Specifically: Renaquilla con hojas anchas (bush), Renaquilla hoja menuda (tree), Renaquilla hoja larga (tree), Renaquilla con hojas lanuda (bush), Cambio de renaco (bush), Huacra renaco (bush) and Abuelo renaco (tree). The definition “Abuelo” amid the vegetalistas of the Peruvian Amazon refers to the senior status of a teacher plant, and means literally, “Grandfather”.

Anthropologist Luis Eduardo Luna identifies the Renaquilla as belonging to the Ficus sp. (Luna 1999: 54). He also adds that “Its spirit is a Shipibo woman. If those who ingest this plant diet correctly, this Shipibo woman will come to them in their dreams and teach them how to heal with this plant.” (Luna, Ibidem).


Ayahùman: Also known in Peru with the nickname of “cabeza de muerto” (dead person’s head), for the shape of its fruits (see picture above). Reputed especially valuable in protecting one from brujeria (evil sorcery). The fruits are also used by some vegetalistas as “magical” antidote to forms of chickens’ plague.

DUKE, James Alan, VASQUEZ, Rodolfo, Amazonian Ethnobotanical Dictionary, CRC Press, 1994

Luna, L.E. & Amaringo P., Ayahuasca Visions, The Religious Iconography of a Peruvian Shaman, Berkeley 1999

Luna, L.E., Vegetalismo. Shamanism among the Mestizo Population of the Peruvian Amazon, Acta Universitatis Stockholmiensis, Stockholm Studies in Comparative Religion 27, Stockholm 1986

Toè Dream Journey

Tuesday, June 8th, 2010

On top of our four Ayahuasca weekly sessions, we shall have one night dedicated to a Dream Journey with the Plant Teacher Toè (Brugmansia suaveolens).

The Toè Dream Journey - only done in Ashi Meraya among all other centres present in the region – is a ceremony that has been practised by the Shipibo people for divination, since immemorial time.

The settings are the same as for the Ayahuasca rituals – at night, in darkness – with the shaman singing his or her protective and healing icaros on to the participants who will be smoking the plant (dried Toè leaves mixed with black jungle tobacco) and/or drink the Toè brew.

Toè Dream Journey ritual at night in Ashi Meraya

Photo Courtesy: Isabel Grau

The plant teacher Toè may induce a profound intoxication. The beverage taken during the ritual is made by the freshly scraped Toè roots and stem (”raices y corazon”) left in infusion in cold water for a very short time, only a few minutes in fact, together with a mapacho cigar. The shaman will then filter the concoction and sing his protective icaros over the brew (which will be then ready to be served), to grant participants a safe journey.

This ritual takes place indoors, around 8 pm, whilst the shaman sings his – or her – icaros, in total darkness, after candle light has been extinguished. The actual ritual lasts about a hour, after which time we shall return to our bungalows and rest in bed, waiting for the Toè to favor deep sleep and profound visions.

As with Ayahuasca, the Toè ritual is done on a purely voluntary basis of participation. Toè is a very powerful plant teacher and one is required to fast on the night of the ceremony. Fasting for the Toè Dream Journey – in the same fashion that is done for Ayahuasca rituals – enhances visionary effects, may deepen dramatically one’s dreaming experience, and is a much due sign of respect for this truly wondrous, magical plant.

Both retireros (people attending the Ayahuasca retreat) and dieteros (guests doing the shamanic plant diet initiation) may take part to Toè rituals. There is virtually no difference between the brew prepared for either, aside from the length of time one may wish to diet with the Toè plant itself.