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Invisibleveggie

Registered: 07/25/04
Posts: 13,985
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Ayahuasca: Hallucinogen or Entheogen? [FR]
    #8729217 - 08/05/08 02:00 PM (10 years, 9 months ago)

I used babelfish to translate this article from French to English. It is a poor translation, keep that in mind, but you should get the idea...

Ayahuasca: Hallucinogen or Entheogen?
August 5, 2008 - Le Monde.fr (The World)



NEWS NEWS NEWS the ayahuasca is a beverage hallucinogen, purgative and hypnotic used courrament by the chamanes azoniens. For a few years, much of Europeans have been interested in this amazing drink, for various reasons - “trip” with the mystic. So that of the “ayahuasca turns”, assisted by alleged “chamanes”, have developed in Amazonia for a few summers. In margin, many travellers impassioned by the psychotropic ones and the “crowned plants” try to approach the chamanes by themselves. It is not obvious. In these countries, the gringo means “dinero”. At the same time, of the luxurious centers open in all Amazonian America proposing of the weeks of blooming where the ayahuasca is with the menu.
This new vogue for the chamanes, often crossbred of “personal development” and ecological romanticism, also flowers in the tests (of tens in French, of serious with smoky) and the literature. Coast cinema, the pioneer, Oliver Stone introduced a Jim Morrison under chamanic influence in its film “The Doors” (1991). Since, Yan Kounen carried out “Blueberry” (2004), with its duel under ayahuasca, and documentary on the chamanes Shipibo, “other worlds” (2004). Yan Kounen has just published with the anthropologist Jeremy Narby - author of the “Cosmic Snake” (Georg), a best seller not very scientific but enthralling on the ayahuasca - and Vincent Ravalec - author of “crowned Wood. Initiation with the iboga” (Vauvert Devil, 2004) -, a book of talks: “Plants and shamanism” (Mamaeditions, 2008). On her side, the French musician Corine Sombrun tells with humour her initiation in Mongolia in “Newspaper of a apprentie chamane” (Pocket, 2004).



Kajuyali Tsamani pours the black juice of a bottle in a plastic bucket. It is a decoction of ayahuasca, the mysterious beverage of the Amazonian chamanes. He adds three good liters of water, stirs up with the spatula, a maroon foam appears. Kajuyali Tsamani is a “curandero”, an healer of Andean Colombia. The mixture resembles chocolate. I taste. Very bitter. “I caramelize it for preserving best, and to remove its bitterness to him” he explains, smiling - he always smiles. He wears a white blouse, a beaded hat, a ring with head of jaguar. We leave the small tent to join the large marabout where must be held the “ceremony”. We are in the Dutch countryside…

Inside, the organizers of this fifth “weekend ayahuasca” - 400 European amateurs - wanted created a “chamanic” environment. Large a totem makes sheepskins, horns of cow and bones keeps the entry. In the medium, a mitée fur, ornaments of feathers, crystals, congas surround a plaster jaguar. That made rather bad western. Around, forty people wait, inserted in bags of bed. Frameworks in costume and hairy artists, student, people smart and routards. Germans, Belgians, Spaniards, French, Dutchman, Lithuanians. From twenty-five at forty-five years. Half of women. Some took mushrooms hallucinogens in Bali, mescaline in Mexico. It is with the turn of the ayahuasca. They is 100 euros glass. One night of visions guaranteed.

The amazing effects of the ayahuasca seem terribly powerful, to listen to them - as with reading the tourist reports and accounts, works serious or “new old”, sites of direct sales or ethnological, published since the vogue for the shamanism gains Europe. Because much took the day before of it. A French says to be himself rolled in the ground, to have eaten some, to be themselves transformed into animal. It was terrifying, but a “revelation”. Which? “I was confronted with my most antiquated fears, and I faced them. ” A German musician tested the impression that roots invaded its brain, then transformed themselves into snakes. What did he learn? “My ego had to abdicate, to give up itself with the visions. It is as if I visited my spirit. ” An young woman tells to be attacked by extraordinary visions of flowers and vegetations moving, and the moon murmured its name. Why do they want to take a so strong drug? In taking again this evening? What do they seek?
Under the marabout, some acknowledge to seek a “good trip”. Others, not without romanticism, dream to redécouvrir a knowledge forgotten visionary, preserved by the chamanes and the fotêt. Several speak about it like mystical experiment. Some want to explore their unconscious. This evening, all discount revelations. It is of “spiritual anarchism” said a Spanish painter.
How the organizer, a Dutch traveller, see does this passion? “It is the plant which calls people. It is difficult to explain”.



“Shaman” or “shaman” is a word of Siberian origin. “Saman” in toungouse means “That which gesticule”, and evokes the action to behave like an animal in rut during a magic dance. Because the “shaman”, at the same time healer and powerful figure, can come into contact with the supernatural world and the spirits of the animals, in order to intercede there for the men. In two centuries, the term knew a notoriety and an extravagant polysemia. At the XVIIIe century, in the Encyclopaedia, Diderot the destroyer of the superstitions describes the Siberian “schaman” like a prètre impostor being based on the fear and juggling. One century and half later the “chamane”, repressed like “Minister for the devil” by the missionaries, becomes a key character of anthropology. It is the “man medicine”, the “fetichor”, the “wizard” whom one seems to find in all the companies animists. Who is it? A prètre? An healer?
In 1949, Claude Levi Strauss presents it like a therapeutist and a magician, and compares it to the psychoanalyst: “Strange mixture of mime, conjuring and empirical knowledge, or l´on finds mixed l´art to pretend, l´évanouissement, the simulation of nervous crises, l´apprentissage of magic songs, the technique to make vomit, of the rather precise concepts d obstetric, l´emploi d´espions.” (The wizard and its magic, Modern times). Contrary, in 1950, the historian of the religions Mircea Eliade made of the chamane the Master of crowned and psychotropic plants. “The chamane is a psychopompe, specialist in the control of fire, magic flight and the extatic fright during which its heart is supposed to undertake infernal rises and descents” (“shamanism and antiquated techniques of the extase”). Thereafter, this mystical image of the expert chamane in magic substances, was spread in the mediums of the travellers and the counter-culture of the years 1970, then in the movement “new old” and holistic - see the book of Jéremy Narby on the ahayuasca, “the cosmic snake”.
Today, anthropologists and ethnologists refuse to speak about a universal shamanism, and the use of the word “chamane” to all sauces irritates them. They are baited to describe medicinal religions animists full with diversity, traditions differing according to the ethnos groups and the areas, more still according to the continents, without speaking about the urban chamanes. They refuse each time to associate the Shaman and the use of the narcotics - as known as the ethnologist Jean-Loïc Quellec (CNRS), specialist in Saharan rupestral art, the man does not need to be in fright to test crowned, or to decorate magnificiently with the caves. He adds, making fun this news “chamania”: “To call “shamans” all these people, it is finally to take the risk to deny their diversity, and to renew the old reductionistic visions of humanity, by giving a new name to these “Others” which one called at one time “Wild” or “Primitive.”



It remains that in the Central America, Mexico and Large Amazonia, the “curanderos” use champigons hallucinogens (the psylocibe mexicana) and the ayahuasca in their ceremonies of cures - and of many ethnologists call them “chamanes”. One sees some several carrying out a ceremony of summer solstice at the Shipibo-Conibo Indians, in the documentary one of Jan Kounen, “Other worlds” (Ajoz Film). The ceremony, very impressive, occurs the night. One hears songs chants there (famous “the icaros”), percussions, one sees people dreaming waked up. One discovers also Jan Kounen taken of an immense fright, helped by a curandero. Why these Indians did “fascinate” the scenario writer? Why has it taken part in their ceremonies of catch of ayahuasca once per annum for seven years?
Jan Kounen was invited to “World Psychedelic Festival” of Basle devoted to “the heritage of the chamanes” (70 invited researchers and artists) last March. Appointment was taken: “I had suddenly interested me in the chamanes because of the science fiction, the héroic fantasy. I adored the novels of K.Dick, the lit cartoons of Moebius and Jodorovsky, all these extraordinary universes. Over all, I adored “Dune”, the novel of Frank Herbert, where a planet produces a “spice” which modifies the conscience. This substance captivated me, I did not include/understand why. Then, I started to interest me in the modified states of conscience, while studying the cinema. A film marked me, “Beyond the reality” of Ken Russel, where the hero goes to the meeting of the Indians, to take with them a drink hallucinogen. I said myself, within sight of the described effects, which there were true access roads to the fantastic one. For having carried out “Doberman pinscher”, it was necessary that I discover feel my existence. I travelled to India, in Tibet. I went to see the Indians, like the hero of “Beyond reality”. It is there that I met the chamanes and the ayahuasca. ”
What did he learn from them? What did it arrive to him during the “ceremony” at Shipibo? “During the ceremonies of the solstice, I lived an experiment of “imminent death”, I passed on the other side of the life. Fortunately Quetsembetsa the chamane protected me. When I returned from Amazonia, all that I knew seemed me factitious. I was not any more one scenario writer of return of location, but a shaken type. I called my producers, who financed my voyage: “With me to Amazonia, you Come will make an incredible experiment. It is much more important than the cinema. ” Obviously, they did not take it well! ”
At the same time, Jan Kounen prepares the western “Blueberry”, one of the heaviest budgets of the French cinema, which ends in a long duel of entities appeared under ayahuasca. What diverted many spectators, and more still the producers. Why this accumulation of effects psychedelic?
“I do not want especially to make proselitism. My history with the ayahuasca was an experiment very testing, I do not advise it with anybody. Blueberry, in film, would have died if the chamane were not going to seek it. I wanted that the message is clear: do not take these plants without guide. At the same time, I wanted to show the magic power of it, how it transforms us. Thereafter, in my life, following my meetings with the chamanes, I knew how to better face my fears. It is one of the lessons of these voyages, finally for me. ”



The House of the Jaguar

Kajuyali Tsamani also was the guest of the forum on the shamanism of Basle. It is not an ordinary “curandero”. If he exerts his care close to the small town of Chahagui, in Andean Colombia, he is also a graduate anthropologist of the National university of Colombia. He published in 2004, in Bogota (ED. Zahir), “gente LED jaguar”, where it treats symbolic system of cat-like at Incas and presents the mythology of the Kogi nation. It took part in May 2006 with psychologists, neurologists, doctors, with the international congress “Cultura there droga. Una mirada adentro” organized by the company of ethnopsychology of Colombia. How the anthropologist William Torres Carvajal did become the “curandero” Kajuyali Tsamani? Is it really? Or does it remake with the Westerners the brilliant imposture of Carlos Castaneda, the Peruvian anthropologist who invented the initiatory stories of a Yaqui wizard, Don Juan Matus, broken with the natural narcotics like seeing the invisible one - a best-seller at the hippies of the years 1970?
Kajuyali Tsamani answered these questions with a disarming softness: “After my studies of anthropology, in 1980, I lived two years with Kogis taken refuge in the Sierra Nevada de Santa Marta, which I want to greet here. They live apart from the world, their culture pre-Colombian resisted to the Spaniards, they are peaceful people and of a great spirituality. Their chamanes accepted me. It is for me an great honor. Then, during ten years, I attended the Indians Sikuani, Kofan, Siona, Muinane, Huitoto. The “abuelos” (Masters) taught me to recognize the curative plants, to prepare the perfumes, the decoctions, the powders to be snuffed. With them, I learned the ritual ones from the tobacco, the yopo and the coke. Lastly, in the valley of Sibundoy, I was initiated with the ayahuasca with the “curandero” Taita Martin Agrada, that it is honoured. ”
Many information which Kajuyali Tsamani gives recut: for example one finds the names of the “abuelos”, like the old man curandero “Taita Martin”, in the ethnological studies of the university of Colombia. Kajuyali Tsamani itself based in Chachagui a research centre on the shamanism, “the house of the Jaguar”, where it trains pupils. He wrote a book on the ayahuasca, published in Germany and Colombia. Why according to him such a beverage hallucinogen it is used as remedy by the plupard of the Indian ethnos groups of Amazonia - one calls it “yagé” in Peru, “datem” in jivaro, “hunao” at Huitoto, “Mii” at Huaorani?
“Ayahuasca comes from the quechua “aya”, ancestor, heart, late, and “huasca”, liana, cord. For us, the ayahuasca contains the energy of the old spirits, it is the bond which joins together us with them. It helps us to communicate with our parents, our ancestors. According to our mythology, it is a fundamental food offered by the Mother Ground. According to the archaeologist écuatorien Plutarco Narajo, it is used in Amazonia since two to four thousand years like medicine and magic plant. As for its effects, it is initially a purgative and laxative plant. We call it “the purga”, the purging. In Colombia, the inhabitants take some when they have fevers, suffer from alcoholism, feel badly. But for a “curandero”, the disease is not only physical, it reveals that the patient does not respect any more some règes, did not see any more harmonizes some with nature or its close relations. The ayahuasca gives him access to the “spirits” of the animals, their power, it shows him the invisible forces with work in the trees, the assemblies, nature. It revisits the past, makes return the missing parents. It is an interior voyage which helps it to give the things to their good place. ”
Why Kajuyali Tsamani does it carry out “ceremonies” in Europe? Initiation with the ayahuasca seems to him beneficial with all. And then, it there with the law of supply and. Does it give up its patients of Chachagui, in Andean Colombia, with the profit of the Européens rich person? Not, it continues to live over there.



In Indian Amazonia, the traditional medicine of the chamanes remains the first method of the cure, and least expensive. The “curanderos” are initially of the bonesetters, the masseurs, of the midwives, who prepare decoctions, plasters. They are also therapeutists which looks after “the heart” of the patient with the psychotropic plants as the “chiric sinango” (solanaceous which would cure the “cold in the middle”), tobacco and the ayahuasca. It still calls the chance on a trade, a child, harvests, places somebody under the protection of a “mystery” (a defense), or manufactures “pusangas” (charms) to attract the love, or launches invisible “virotes”, arrows. We enter sorcery there. Because the chamane is also an ambiguous character, capable of black magic, fears, often held with the variation. In Peru, one calls it “will pandra”, healer, “sandatia”, wise, but also “metia will nepuyéra”, “wizard”.
The traditional medicine of Latin America, scorned a long time in Occident, started to be studied seriously as from the years 1970. Since the beginning of the years 1990, a new wave of multi-field researchers, anthropologists, ethnologists, psychologists, ethnobotanists, is harnessed there, not hesitating to consume the substances for better including/understanding. Thus the American anthropologist Michael Harner, who took ahayahuasca with Shipibo, thinks that the “curacion” plays a cathartic part of cure. One of its disciples, the psychologist Sandra Ingerman, become a figure of the “personal development”, speaks about “covering of heart” and reunification of self after a traumatism. The Colombian anthropologist Shine eduardo Luna and American Michael J. Winkelmann speaks about an effect “pyschointegrator”.
In France, the anthropologist Patrick Deshayes (Paris VII) described at the last Huni Kuin (Brazil, Peru) of ritual of ayahuasca where one faces and lives again of the major fears which will be controlled, dominated thanks to the chamane. The American psychoanthropologist Marlène Dobkin of Rios cotoyé ten years the healers of Belen (Peru) compare them to a powerful meeting of hypnothérapie using traditional techniques of suggestion and visualization. Studies undertaken by the American psychiatrist Charles Grob (Hoasca Project, 1992) near 15 Brazilian volunteers taking a “to the ayhuasca” every two weeks for 10 years have shown a solid health, confidence in them, an optimism with living - and made a success of the exercises of verbal memory better than the test group.



How the ayahuasca act does? What to say its chemical composition? Which plants use its composition? We know some more, now that biochimites and neuropharmocologists study the plants known as “antheogenes”, name which they prefer with “hallucinogen”. Entheogene? The term comes from the Greek “theos”, god, associated with “gen”, to generate, and “in”, inside oneself. The famous impassioned banker of mycology, Gordon Wasson, gave this definition of it: “Release or expression of divine through self”. The descriptive studies followed. The substances are known as entheogenes which déclencent psychic effects close to those tested and described by the mystics: fear crowned, timelessness, contact or fusion with a powerful presence, innefability, feeling of joy or extase, revisitation of the past, coexistence of the opposites, certainty of the life of the heart after death, conscience to see acting the conscience.
In fact, the historical examples of mystical uses of the plants do not miss: Gordon Wasson discovered champigons them called “flesh of the gods” (teo-nanacatl) in the legends of Nahua of Guatemala. He affirms that “summoned it” sung in Rig Véda Hindus, enivrant beverage which makes immortal, was manufactured starting from anamite fly agaric. The chemist Albert Hoffman, discoverer of the LSD (present in the pin of rye), thinks that the “religions with mystery” use the psychotropic ones, like the famous “mysteries of Eleusis” in Greece: the “kikeon”, the offering containing cereals consumed during initiation contained apparently mildewed rye. As for the ceremonies in the honor of Dionysos, the phallophories, they did not go without psychoactive drink and wine amphoras.
Recently, research on entheogenes was focused on the ayahuasca. The term indicates a liana florescente, Banisteriopsis caapi - and queques others of the same family. She is prepared in decoction, always mixed with sheets of a arbustre near to the coffee-tree, the “chacruna” (psychotria viridis). This beverage is also called “ayahuasca”. Sometimes, the chamane adds other psychoactive plants, cannabis, datura, brugmansia, chiric sanango, seeds of volubilis, each one its receipt. That gives drinks to the differentiated effects. According to the curandero Taita Martin Carveja: “It is necessary to learn how to recognize the various types of yagé. With culebra-guasca, that I do not like because it is malefic, one sees snakes. With the monoone, monkeys. With the curi-guasca and the indi-guasca, which are those that I use, one sees of people. ”
The chemical analysis explains how this coktail operates. The sheets of “chacruna” contain with high amount of the dymethiltritamine or DMT, an alkaloid little known, with the powerful effects psychedelic. One finds this same DMT in the “yopo”, the powder to snuff hallucinogen used by Yanomanis - and certain Californian dealers synthesize it (it is a “design drug”). Normally, the eaten DMT does not release any hallucinatory effect at the man, because an enzyme of our intestine blocks it. However, like showed it the pharmacologist Dennis McKenna, the two substances present in the liana ayahuasca, the alkaloids “harmine” and “harmaline” inhibits this enzyme. It is the genius of the chamanic receipt there: by adding ayahuasca to the chacruna, the DMT can release its effects in the body the human one. At the same time the harmine and the harmaline being the psychédéliques ones, they redouble the effect astounding of the DMT. For this reason bitter the ayahuasca, beverage combining at least three alkaloids hallucinogens, so strongly acts on the brain of the large human monkey. One understands that several pharmaceutical companies, in particular American “the International Seedling corporation”, tried to assume its property by depositing patents describing of the indigenous receipts, like the “Sangre de Drago”.



“Ayahuasca turns”

“Today, a drug on two is of vegetable origin, and the three-quarter of them were initially tested by traditional medicines… explains Dennis McKenna as a ethnobotanist who has furrowed the Amazonian basin for twenty years - joint author, with his/her brother Terence Mc Kenna of a book worship on the hallucinogens: Invisible The landscape. And the chamanes explore since millenia the immense Amazon forest, true biochemical sanctuary sheltering 80.000 plant species. They know better than whoever the effects of the medicinal plants. It is understood that many people are interested of close with their “plant mother”, the ayahuasca, as with the other curative plants.”
We are always in the “Psychedelic forum” of Basle. This evening Jan Kounen will project its film, and MCKenna Refusals has just taken part in the conference-debate: “All that you always wanted to know about the psychédéliques ones”. It begins again: “When I look at these Indian traditions, their ceremonial, with these songs, these visions extraordinary, this mystic, I wonder whether one should not be opposed so that the magic plants are transformed into pharmaceutical molecules patented by Merck or Pfizer. Essence will be lost, to be reduced to weakened feelings, detached from ritual which accompany them. That will make as with the “ayahuasca turns” which are transformed into meetings of picturesque dance, while the chamanes fight between them to attract the tourists. I prefer the way in which the ayahuasca is made known through the conferences, the scientific articles, the small groups of amateurs, the sites of debate on Internet. By this way, the ayahuasca meets those which need it. ”
After the projection of film of Jan Kounen San Francisco room, I requested from Kajuyali Tsamani what he thought of the supposed special effects of describing the visions under ayahuasca, these kaleidoscopes of boas, these mandalas of tarantulae intersected with the swirls fractals, an esthetics enough Harley Davidson.
The chamane answered me, smiling: “It is the first level”.



To go further
A site devoted to the mystical plants or “entheogenes”
http://www.entheogenes.net/index.php/
An article of synthesis on the effects of the ayahuasca by the neuropharmocologist Frederic Wood-Marriage (Paris VII)
http://www.cairn.info/revue-psychotropes-2002-1-page-79.htm
An article criticizes on the “chamania” by the anthropologist Jean Loïc Quellec (CNRS)
http://www.cairn.info/revue-afrique-et-histoire-2006-2-page-41.htm
The site devoted “to the complex relations of the men and psychoactive”
http://www.erowid.org/


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Offlinekman980
StaySafe
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: veggie]
    #8729586 - 08/05/08 03:34 PM (10 years, 9 months ago)

Did anyone even read this article or scroll through it to see how long it was like i did. The poor translation can't be overcome.


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When all else fails to organize people, conditions will.


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OfflineSolomonTheShaman
I love to travel
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: kman980]
    #8729619 - 08/05/08 03:45 PM (10 years, 9 months ago)

If you want good ayahuasca literature or just stuff on entheogens period, read "Supernatural" by Graham Hancock.  Very interesting stuff.


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"Live as if you were to die tomorrow. Learn as if you were to live forever."

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OfflinePsilocybinMike
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: veggie]
    #8729939 - 08/05/08 04:57 PM (10 years, 9 months ago)

I'd like to try it, amongst many other things...

Mescaline
DMT
AMT


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baaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaammmm

http://www.youtube.com/watch?v=pVZBTAYm3rw


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OfflineAlaskanMusher
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: PsilocybinMike]
    #8730860 - 08/05/08 07:54 PM (10 years, 9 months ago)

stay away from that AMT if you have a week stomach or don't like trippin for a really long time. The one drug I regret taking. Ate a pinch of powder and 2 days later I still felt retarded and had muscle cramps all over and toothaches from the clenching.


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InvisibleEntropymancer
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: AlaskanMusher]
    #8730879 - 08/05/08 07:57 PM (10 years, 9 months ago)

How many milligrams are in  "a pinch of powder"?


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Offlinespacemonkey69
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: Entropymancer]
    #8730932 - 08/05/08 08:09 PM (10 years, 9 months ago)

I think im gonna try Aya sooner than later.


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"If you take a psychedelic,and aren't afraid you've done too much, you haven't done enough."

:mushroom2: Terence Mckenna :mushroom2:


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OfflineAlaskanMusher
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: spacemonkey69]
    #8731011 - 08/05/08 08:28 PM (10 years, 9 months ago)

I dont know how many mg's. the guy I bought it from wrapped it up in a rolling paper into a little pouch I could swallow cause he said it tastes like complete shit. he had a good size bottle of it and apparently was into doing it a lot because he just eyeballed the dose. An exchange student from england also scored some and when he took his he also took acid. Saw him outside during a fire drill in the morning a good 36 hours after he dosed and he looked like hell, in a half tied bathrobe with his junk visible haha. really though, the psychadelic effects were cool to look back on, super intense trailing and music enhancement, but the physical toll I felt like it took from me was not worth it.


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OfflineVisionary Tools
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: AlaskanMusher]
    #8731631 - 08/05/08 11:00 PM (10 years, 9 months ago)

Quote:

s’intéresent à cette boisson stupéfiante




A stupifying brew? Well, the rest of the article was well written, but I'm too tired to read foriegn. Jeremy Narby was mentioned and I read the cosmic serpent where I got my interest in Ayahuasca.


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Wiccan_Seeker said:
slide down a pole than with your legs spread and using your pussy as a brake. Ask the fire department :imslow:


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OfflineCptnGarden
fuck this site

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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: Visionary Tools]
    #8731683 - 08/05/08 11:16 PM (10 years, 9 months ago)

i suggest everyone read the cosmic serpent!!!
one of the best books ever written on DNA, DMT, and everything in relation :smile:

well worth the 15$ or so for the book, and all the hours spent reading this book 3 times!

they feature an interview with him on Deoxy about the book:
http://deoxy.org/narbystew.htm


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OfflineAMDM
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Re: Ayahuasca: Hallucinogen or Entheogen? [FR] [Re: CptnGarden]
    #8732358 - 08/06/08 04:40 AM (10 years, 9 months ago)

This Friday me and two other friends are going to try ayahuasca for the first time. I'm kinda nervous but also excited. Wish me luck.


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