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Central Africa, Bwiti, and Iboga
Socio-cultural History of Iboga

Deep within the rainforests of Gabon and the northern Congo grows a shrub
known as a great psychedelic. Iboga, or by its scientific name Tabernanthe iboga, is
an apocynaceous shrub indigenous to central Africa (Pope Jr., 174). At a mere three
to four feet in height, the shrub was said to be a natural stimulant with tonic
properties (Royal Gardens, 37). The Gabion people would take the bitter root and
consume it in order to gain its nutrients (Royal Gardens, 37). The root itself holds
several indole alkaloids, the most known in terms of the root being ibogaine, which,
in large doses, helps facilitate hallucinogens (Pope Jr., 174). Iboga plays a major role
in Central African culture, often serving as a role in initiation process for many
secret African societies, the most famous being the Bwiti (Pope Jr., 174). The root is
also the cause of Gabons growing disinterest in Christianity (Pope Jr., 174). Even
today, the presence of Iboga remains as a central feature of local religions in Central
Africa (Pope Jr., 174).
In mid-1800s, explorations by the French and Belgian led to claims of a
strange plant growing in the jungles of Central Africa (Pope Jr., 176). Called Iboga,
natives described that the plants root bark was a powerful stimulant and
aphrodisiac (Pope Jr., 176). Some tribes of Gabon used higher doses of the roots to
produce fantastic visions, even when knowing that larger amounts could cause
death (Pope Jr., 176). Thinking the root was a gift from their gods, the plant was
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soon intertwined with religious ceremonies such as initiation rituals for secret cults
(Pope Jr., 176).
The plants initial discovery was traced back to wild boars, porcupines, and
gorillas, which roamed the African jungles (Pope Jr., 176). Natives recount seeing
these animals dig up the iboga root for consumption, only to enter a state of wild
frenzy in which they would frantically jump and run around (Pope Jr., 176). Curious
by the animals reactions, humans began experimenting with the root (Pope Jr.,
176). By the time explorers began to reach Central Africa, observations confirmed
that the drug was already rapidly spreading (Pope Jr., 176). When traces of Iboga
began appearing in Europe, the plant was subjected to many investigations and
studies (Pope Jr., 176). These studies concluded with the knowledge that ibogaine
was the main potent stimulant (Pope Jr., 176).
The plant, itself, is an apocynaceous shrub with a tendency to grow in the
undergrowth of tropical forests. Its leaves are borne in opposing pairs, oval in shape,
acuminate, smooth, rather soft, yellowish green underneath, and are about nine to
ten centimeters long and three centimeters wide, although they sometimes are able
to reach lengths as large as twenty-one centimeters and a width of seven
centimeters (Pope Jr., 177). The petioles are around .2 centimeters in length and the
flowers have a quincuncial calyx and a hypocrateriform corolla with twisted lobes
(Pope Jr., 177). It only has one ovary with a single cavity and two parallel placentas
(Pope Jr., 177). The Iboga also bears a fruit, although that has none of the roots
alkaloids (Pope Jr., 177). The roots, where most of the alkaloids are found, have a
bulbous mass at the apex, just below the ground (Pope Jr., 177). It does not grow
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many places in the world, however where it does grow it is very common (Pope Jr.,
177). Although some of its growth has been stunted due to excessive use, the iboga
grows throughout Gabon, and in Congo it grows in Coquilhatville, the basin of the
Nsele River, the Tshuapa, the Maringa, the Lopori, the Ikelemba, the Sankuru, the
Kasai, the Kwango, Kwilu, Likimi, and Ponthierville. (Pope Jr., 177).
Once the alkaloids in iboga could be isolated, a surge of studies began on
ibogaine, which was found in the dried roots (Pope Jr., 178). Its sheer abundance
compared to the other alkaloids was cause for curiosity and was found out to be the
cause of the pharmacological properties (Pope Jr., 178). These pharmacological
effects can be split into three separate sections (Pope Jr., 178). Number one being
that ibogaine is a cholinesterase inhibitor, in that it can cause hypotension due to
decreased cardiac output and stimulation of digestion and appetite (Pope Jr., 178).
The second effect is that ibogaine is a strong central stimulant, in that; it has the
same effect as very large doses of caffeine (Pope Jr., 178). These doses can
sometimes prove to be toxic by causing convulsions, paralysis, and an arrest of
respiration. When tested on humans, it was recorded that ten to thirty milligrams of
ibogaine as treatment for influenza, convalescence from infectious diseases,
neurasthenia, and some cardiac disorders, improved appetite, muscle tone, general
rate of recovery, and a mild sense of euphoria. The third effect, and the least studied,
is ibogaines ability to produce hallucinations. Tests that occurred on dogs,
produced results that were described as the dogs acted as if they were seeing
frightening things they would suddenly begin to bark loudly at nothing, leap
backwards, or try desperately to hide in a corner (Pope Jr., 178). A scientist, (Sigg)
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researching the effects of ibogaine, took two hundred milligrams of ibogaine and
described its effects as, Subjectively, the most unpleasant symptoms were the
anxiety, the extreme apprehension, and the unheimliche Grundstimmung (eerie
mood) associated with visual and bodily hallucinations. The visual hallucinations
appeared only in the dark and consisted of blue disks dancing up and down the
walls. Dysesthesia of the extremities, a feeling of light-weightiness, and hyperacusis
were other symptoms noted. Autonomic signs, such as dryness of the mouth,
increased perspiration, slight pupillary dilation, and increase in pulse rate, as well as
extrapyramidal symptoms (fine tremors, slight ataxia, enhanced tendon reflexes and
clonus) were also present and confirmed by Dr. Schneider. The peak effect was
reached about two hours after swallowing the drug; it subsided gradually, leaving as
a residue complete insomnia. No undesirable after-effects, such as exhaustion or
depression occurred. It is worth noting that, unlike ibogaine, mescaline, which I took
some time ago, transferred me into a quite pleasant imaginary state. (Pope Jr., 178).
From the research, it can be noted that in order to produce the hallucinogenic
effects, one must take several times the normal stimulant dose, meaning that the
user must undergo intense and unpleasant amounts of central stimulation in order
to experience the hallucinations (Pope Jr., 178).
As mentioned before, iboga is used by African natives mostly throughout
Gabon and the Congo and has even started to be exported into neighboring areas
(Pope Jr., 179). With cultivation, these natives have been using the roots of the iboga
as a stimulant and aphrodisiac, and especially in Gabon, as a hallucinogen. Different
writers have added their input to the reason why these African natives would
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endure the drugs effects with claims like it allows the natives to sit awake and
motionless for as long as two days while waiting for game and by eating the roots,
the natives manage to double the length of their days march and the weight of what
they are carrying without noticing the extra effort required (Pope Jr., 174).
Scientists Dybowski and Landrin, the ones originally responsible for the isolation of
ibogaine, spoke with the natives and recounted their replies, When asked by us,
they always replied that the action of iboga was identical to that of alcohol, but
without disturbing the thought process. (Pope Jr., 179). Iboga was highly prized as
a luxury like alcohol due to its ability to produce a dreamy or floating sensation,
when taken in small amounts, hallucinations, when taken in large amounts, and
increase confidence and lack of fatigue, due to its stimulant properties (Pope Jr.,
179). Ibogas abilities are why the natives of Central Africa regard it as such a highly
valued prize and aphrodisiac (Pope Jr., 179). Even more than yohimbine, which,
before Ibogas rise to fame, was one of the most valued aphrodisiac (Pope Jr., 179).
During an initiation process, a recount was made describing the initiate, Soon all
his sinews stretch out in an extraordinary fashion. An epileptic madness seizes him,
during, which, unconscious, he mouths words, which, when heard by the initiated
ones, have a prophetic meaning and prove that the fetish has entered him. (Pope Jr.,
179). Initiations into secret societies were highly revered in Central African culture
(Pope Jr., 179). The most known of these secret cultures was called Bwiti, also
known as Bouiti or Buiti (Pope Jr., 179).
The Bwiti originated among the ethnicities of the Mitsogo or the Apindji near
central Gabon, where the most iboga can be found (Pope Jr., 180). As time
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progressed, the cult has spread throughout Gabon and can now be found from
Spanish Guinea to the Congo (Pope Jr., 180). To become part of the Bwiti, one must
first be initiated by either seeing Bwiti or eating iboga (Pope Jr., 180). Eating the
iboga plant is the only way to have visions of Bwiti (Pope Jr., 180). A typical
initiation day includes the candidates going to the temple of the universe with
their fathers and maternal uncles until six oclock in the morning (Pope Jr., 180).
Each is given two shallow baskets filled with iboga root (Pope Jr., 180). The Bwiti
priest stands before the recipients and recites See this stuff at your feet which you
must like even though it tastes as repugnant as heavy oil. If I give it to you, will you
consume it? (Pope Jr., 180). The recipients must then reply, Give, and I will
consume it gladly. (Pope Jr., 180). The priest must then respond with, Take it then,
but with the mouth, not the hands. (Pope Jr., 180). The priest, the fathers, and the
uncles, then observe the boys eat the iboga roots, which continues throughout the
day (Pope Jr., 180). The boys continue to eat the iboga, throughout the day and into
the nights ceremony, until they are able to see Bwiti (Pope Jr., 180). The following
evening, a ceremony is prepared with a ritual dance that includes all the members,
new and old, of the Bwiti (Pope Jr., 180). Once the dance has ended, the boys are
required to consume more iboga, following another dance (Pope Jr., 180). Once
nightfall has set in, the lomba, the central part of the ceremony, begins (Pope Jr.,
180). For the lomba, a sorcerer dances for at least two hours, calling on the spirits of
the ancestors of the members (Pope Jr., 180). After that, everyone participates in a
torchlight dance (Pope Jr., 180). The candidates, by this point, have consumed
enough iboga to enter a trance like state (Pope Jr., 180). Everyone becomes quite, as
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the ceremony enters the mongongos solo, which is a sacred harp to the Bwiti (Pope
Jr., 180). At this point, Bwiti begins to appear in their vision, which continue for
several hours (Pope Jr., 180). This is then followed by five to seven days of sleep or
rest (Pope Jr., 180).
The ritual explanation above is only one example of the rituals that happen
for new candidates, and there are variations (Pope Jr., 180). Rituals can range to the
initiates being sent into the forest for several days after consuming the iboga or to
the iboga being mixed with as up to ten other aphrodisiac plants like Alchornea
floribunda (Pope Jr., 180). The rituals are one appearance of the iboga during the
lifetime of the Bwiti (Pope Jr., 180). Other example appearances by iboga happen
when sorcerers use the iboga before demanding information and data from the
spirits and the leaders of the Bwiti eat it for a whole day before asking their
ancestors for advice (Pope Jr., 180).
From a more detailed description of Bwiti rituals, we can understand the
connections between iboga and the Bwiti. Rituals are described not only as an
initiation period for new members, but also as a way for these new members to
devalue their sexuality, which the Bwiti believe is one of the greatest sins (Werbner,
64). These rituals are a way for the Bwiti to release them over the hold that
sexuality has, which chains them to the sinful earth (Werbner, 64). During this time,
the take the iboga, which sometimes makes them feel as if they were floating away
to the heavens that they belong to (Werbner, 64). In order to enhance the
experience, some will mortify their flesh (Werbner, 64). Throughout the ritual many
symbolic occurrences happen, such as the crumbling of clay, which represents the
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Bwitis spiritual fundaments in order to offer the powder of themselves for
consumption ultimately by Father God, Zame (Werbner, 65). The ritual has at lease
three processes of the body (Werbner, 65). The first process is the spiritual cycle of
rebirth, which calls for an afterbirth or when the spirits above fall to bodies on
earth, and then descend with the body to the grave only to rise once again
(Werbner, 66). The second process is of maturation in consciousness (Werbner, 66).
This process states that the willfulness and thoughtfulness are in confusion, and the
heart and brain are confused in kigile, the head like mass of the fetus (Werbner, 66).
The heart is to descend from the head into the stomach and the head and heart no
longer need to be at cross-purposes (Werbner, 66). The third and final process is the
order of procreation, from conception and gestation, to parturition, to afterbirth or
death (Werbner, 66).
Since its inception, the Bwiti cult has been growing rather than diminishing,
especially in the past fifty years (Pope Jr., 180). Today, the Bwiti has become one of
the greatest hindrances to the growth of Christianity in Gabon (Pope Jr., 180).
Although the cult shares many similar rituals as the Christians, they still believe that
iboga and Christianity do not mix (Pope Jr., 180). Recently the Bwiti has been
responsible for the unification all tribes against the influence of Western civilization
(Pope Jr., 180). This distrust with those of the western civilization, is due to the
belief that white men are black men who died and obtained the powers of the
beyond for use in the Below, which similar to Christianitys hell (Werbner, 65).
Georges Balandrier recounted the recent developments in Gabon by saying, This
new faith exerts an undesirable attraction in several districts. It creates outlets for
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intense energies and demands those extreme psychological experiences which the
Negro likes periodically to undergo. It demands a complete transformation of self, a
liberation from a standardized and difficult existence. It restores order and
confidence where the forces of disorganization, -and hence of insecurity, - have
flourished. (Pope Jr., 181). Balandrier also comments on the Bwiti rituals, The
priest and his assistants had made their preparations in a private place. They had
shared a concoction mad from the grated rind of a plant named iboa (Tabernanthe
iboga), a hallucinogen and an aphrodisiac. Their interminable dancing would
reinforce these effects and carry them all, so they said, to the frontiers of true
understanding and to the sources of power. Then the dancing began around each
of the poles dominating the architecture of the temple, a series of jumps, stamps,
leaps, and movements, which might be described as compulsive. The torsos of the
men streamed with sweat and their muscles stood out under the play of the lights.
From time to time one of them rushed over to a pail of water, drank great draughts,
and then resumed his intoxicated motion. The congregation sang and accompanied
the priest by dancing in place. The women shook their rattles, the only instruments
which provided an occasional musical accompaniment. The rhythm accelerated. The
group had become a single creature, tensed for an impossible victory. I felt
profoundly foreign, separate, trapped by my human dignity, encumber by a body
which had lost even the memory of its glorious potentialities. I felt like a kind of
cripple to whom no one could pay even the slightest attention. What does our
civilization offer that is capable of arousing a fevor of this kind, an involvement
spelling adventure for the body as well as the mind? Our churches put inner life and
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moral principles ahead of that exaltation which leads to the threshold of
unconsciousness. They seem cold, devoid of supernatural presence, ill-suited to
impassioned communion. In the eyes of the villagers, the missionaries are so many
wet blankets in the celebration of the fulfillment of man and the glory of the gods.
(Pope Jr., 181).
Although there is no true way of knowing whether the use of iboga by the
Bwiti, and by Central Africa will remain as prevalent as it is now, however research
and data of the past and the present both suggest that the Bwiti, Central Africa, and
maybe more will continue to have iboga in their lives (Pope Jr., 181) (Werbner, 64).
Iboga is deeply rooted into the culture of these societies and to completely halt its
use would possibly be counterproductive for them (Pope Jr., 181). Iboga is essential
to their identity, which is threated by invading Christians trying to convert Africa
(Pope Jr., 181). Without iboga, the Bwiti would have probably succumbed to the
white mans plight of Jesus as a Lord and savior, because they would have not had
the hallucinations to see Bwiti and their gods (Pope Jr., 181). Iboga, as of today, will
continue to be used for its hallucinogenic properties that allow visions of deities for
the Bwiti. Iboga, as of now, has a bright, expansive future (Pope Jr., 181) (Werbner,
66).








Bibliography
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Tabernanthe iboga: An African Narcotic Plant of Social Importance

Harrison G. Pope, Jr.
Economic Botany , Vol. 23, No. 2 (Apr. - Jun., 1969), pp. 174-184
Published by: Springer on behalf of New York Botanical Garden Press
Article Stable URL: http://www.jstor.org/stable/4253038

Iboga Root. (Tabernanthe Iboga, Baill.)

Bulletin of Miscellaneous Information (Royal Gardens, Kew) , Vol. 1895, No. 98
(1895), pp. 37-38
Published by: Springer on behalf of Royal Botanic Gardens, Kew
Article Stable URL: http://www.jstor.org/stable/4115491

Bwiti in Reflection: On the Fugue of Gender

Richard P. Werbner
Journal of Religion in Africa , Vol. 20, Fasc. 1 (Feb., 1990), pp. 63-91
Published by: BRILL
Article Stable URL: http://www.jstor.org/stable/1581425