AYAHUASCA: A WAY TO THE BALANCE

Por
Rita Barreto de Sales Oliveira
-
RC: 14799 - 13/11/2016
0
534
DOI: ESTE ARTIGO AINDA NÃO POSSUI DOI SOLICITAR AGORA!
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OLIVEIRA, Rita Barreto de Sales [1]
AMARAL, Renilda Gonçalves do [2]

OLIVEIRA, Rita Barreto de Sales; AMARAL, Renilda Gonçalves do. Ayahuasca: a

path to balance. Multidisciplinary Core scientific journal of knowledge. Year 01,
vol. 09, pages 724-738, October/November 2016. ISSN:2448-0959

SUMMARY

This article aims to investigate the relationship between the systematic

consumption of ayahuasca tea in religious context and the well-being of individuals
that consume. Through bibliographical research, explained what is ayahuasca;
your use was found among indigenous peoples and religious groups more
expressive – the Nacelle, the União do Vegetal, and the Santo Daime; and, finally,
enumerated a list of benefits provided by the drink, IE, self-knowledge, addiction
treatment, self-restraint and the environment, and improvement in social
relations. In this way, understood that the use of ayahuasca in religious context
can lead to a better quality of life and a more balanced interaction with the planet.

Keywords: Ayahuasca, Religion, the Nacelle, the União do Vegetal, Santo Daime.

INTRODUCTION

Since the dawn of humanity, man has sought to reconnect with your Creator.
Rituals have been performed since the most remote eras in attempt to get results
in this tireless quest for rapprochement with the divine, the sacred, spirituality.

In this line of thought, Felipe (2015) declares that the use of psychotropic
substances has always followed the mankind, and the knowledge of entheogenical
plants has been growing and that these, until then restricted to the ancient and
traditional use, away from the forest and gain space in contemporary society,
having your use associated with the improvement of the individual as a whole and
in the treatment of diseases.

In this sense, Mundim (2016) States that in the bowels of the Amazon rain forest
in South America there is a secret, which remained hidden from the world for
thousands of years. Only recently, such secret escaped the jungle and began to
impact significantly the lives of an increasing number of people throughout the
land. This mystery has transformed the lives of most people who experience and
some of them believe have the potential to change the world.

This author asserts that the name of this key is Ayahuasca, which is pronounced
aya-uaska, which is the name given to a sacred medicinal plant that originates in
the Amazon rainforest, where it has been used for thousands of years by the local
indigenous population. The word Ayahuasca derives from two Quechua words:
Aya, meaning ancestral spirit of the dead person, and Huasca, which means wine
or rope. Thus, Ayahuasca is often known as "wine of the soul" or "wine of death".

The author mentioned above ensures that the story of Ayahuasca is relatively
unknown since there are no written records of the Amazon region after the
Spanish invasion. All there is are several myths and Word-of-mouth traditions
passed down for generations. However, a chalice was found in Ecuador and it is
believed that this has more than 2,500 years and contains traces of Ayahuasca. It
is known that this drink is used in many South American countries including Brazil,
Ecuador, Venezuela, Colombia, Peru and Bolivia, and by at least 70 different
indigenous tribes of the Americas.

This article has as its overall objective: to investigate the relationship between the
systematic consumption of ayahuasca tea in religious context and the well-being of
individuals that consume.

1 What is AYAHUASCA

Pereira Júnior (2014) States that ayahuasca is a tea which is obtained from the
junction of two Amazonian plants, being one of the species, Banisteriopsis caapi,
also known as Banisteriopsis caapi vine or jagube and the other component, the
leaf of a shrub, psicotria viridis, called Psychotria viridis, which by going through a
process of decoction, results in a qualified as a psychoactive drink Rico in
DIMETHYLTRYPTAMINE and beta-carbolines; and that has direct action on the
serotoninergic system.

Neurotransmitters (2010) state that the DMT (DIMETHYLTRYPTAMINE) is a strong

hallucinogenic, having serotonin receptors agonist action. However, when there is
no oral intake, DMT is inactivated by the enzyme MAO (monoaminaoxidase). But,
the beta-carbolines contained in Ayahuasca are potent MAOI, leaving that there is
high activity of DMT. In addition, the beta-carbolines extend levels of serotonin,
dopamine, norepinephrine and epinephrine in the brain.

To the authors mentioned above, therefore, the beta-carboline acts as receptor

reuptake inhibitor of serotonin and inhibitor of MAO. In this way, "the beta-
carboline prolongs life of DMT for your block reuptake. On the other hand, the
beta-carboline can block the reuptake of serotonin neural, resulting in high levels
of this neurotransmitter in the synaptic cleft "(s/p).

Pereira Júnior (2014) points out that the preparation of this tea does not occur
simply with the junction of mariri and chacrona plants, since there's a whole ritual
that precedes the time of cooking and, most often, to the completion of the whole
process are spent several days. This happens since the harvest of these plants
together with a special care until you reach the time of decoction (boil), so that the
entire work is completed.

For Fabiano (2012), the use of ayahuasca religious sessions is very effective with
regard to the clarification of the spiritual reality, because he works with the
sentiment and people's memories, making it possible to record and understand the
teachings and revelations they are passed. The reason is not enough for the
perception of spiritual reality; the feeling is key. "United, intellect and heart whiten
consciousness. The vegetable promotes this unit "(p. 146).

2 USES of AYAHUASCA

Oliveira (2010) claims that many indigenous groups and some religious
movements use the drink ayahuasca in some of their rituals.
2.1 indigenous peoples

Oliveira (2010) highlights three linguistic groups that ingest ayahuasca among
indigenous peoples: cloth, Aruák and Tukano.

2.1.1 Cloth

Among the Kaxinawá, the drink is recognized as nixi pae. Your intake makes
contact with reality more subtle, that doesn't show up in daily life. For these
Indians, in this way it is possible to understand the spirit that permeates all of
nature, as well as fairness between all beings and humans. Such a vision confirms
the view that the man is part of nature, and that the spirituality permeates. The
nixi pae is still responsible for preparing for death, besides giving strength to the
spiritual struggle. Use is made of ritual and women don't ingest the drink.

For the Maburo, the drink is known as oni. They related to the origins of the world
and of beings. This drink is known as the link between the world of the living and
the dead or the spirit world.

The Yaminawá imagine the person in three parts: the body, consciousness and
spirit. The shori, name given to drink, allows access to the spirit world. Through
him, "are presented the myths and acquired the powers that created things" (p.
6). The song is entirely connected to shamanic shori, which allows the spirits sing
through the shaman.

The Sharanawa, who recognize the ayahuasca by ondi, notice a connection

between dreams and the visions generated by drink. Also how is made a contact
with the spirit world by means of dreams, this is also possible in the waking state.

2.1.2 Aruák

Between the Ashaninka, the name given to the ayahuasca is kamarampi, being
connected to the notion of immortality. The myths describe the ways to use it, and
through them indicate the restrictions that must be observed for correct usage. In
the understanding of the Ashaninka,
The spirits are born in the ordinary world disguised as animals and plants, and
natural phenomena. With the use of the beverage, you can see your true form.
The drink is the shaman's source of power, and that's what makes it possible to
view the spirits as they really are: humans (OLIVEIRA, 2010, p. 7).

For the Piro, the kamarampi presents the real world that the powerful beings
conceal behind the ordinary world. Their use is linked to the prevention of deaths,
the knowledge achieved through the spirits, to eternity or eternal life and body
cleansing and prevention.

For the Machinguenga, the use of the kamarampi induces separation of soul and
body. The good spirits are observed how birds in ordinary reality, but appear as
small men when taking the kamarampi.

2.1.3 Tukano

Among the common Guillemot-father, ayahuasca is called yagé. Its use is essential
for contact with the spirits. For them, there are two sides of reality: the regular
world and the world of spirits and monsters. To contact the spirit world, you need
some kind of special vision. Such a vision is given by yagé. The corner has a
crucial role to play in this group, being the way to orchestrate and structure
visions culturally unique to each of the participants of the session.

To the Airo-father, the menstruum and the yagé must be kept always distant, and
menstruating women cannot take in anything that will be used or swallowed by
men, especially those who took yagé. This has, for they, too, great relationship
with plant growth and with agricultural cycles, being the yagé songs taken as
words of their own plants.

The Makuna, kahi ide, name given to the ayahuasca is linked to the origin of the
society and, attached to other cultural assets, is what holds humanity itself. Their
use is connected to healing and disease prevention, and still has role in contact
with the ancestors. In addition, offers the visions that will guide the spirit after
death.
Among the Cubeo, singing and visions connecting the human and non-human
world. They enjoy the physical aspect of mihi, drink, on the body.

The Barasana, comparing the effects of the drink to the death, they see the he
okekoa, ayahuasca, as "milk of the ancestors":

Already among the Desana, ayahuasca, recognized as gahpi, supplies the

transport of men, who are the ones to take it, to a place where they come in
contact with spiritual beings and your heroes. The myth of creation and many
other extraordinary myths have the gahpi as one of the central elements.

The humanity forward, such as the common Guillemot-father, divide reality into
two: the world you see and the unseen world. In your understanding, ordinary
reality is affected by unseen forces, both for good and for evil. It is necessary to
familiarize yourself with these forces, and try to influence them. Such work is
performed by the shaman, and the skill is caught with the continuous use of iko,
ayahuasca. The drink is not for the exclusive use of the shaman, and may be taken
by the community as a whole. Shamans, however, have the lead in shamanic
paths and the newbies expose themselves to many dangers. They accompany the
shaman in the knowledge that comes from contact with spiritual beings, which are
accessed through the drink. That way, they will learn about the unseen world.

The Tatuyo believe the capi, name given to ayahuasca, leads the individual to the
origins of the world. Such a world, in which the Sun resided previously, makes
contrast with the world of ordinary reality.

2.2 religious groups

According to George (1996), was from 1920 and 1930 born calls ayahuasqueiras
religions, like the Nacelle, the União do Vegetal-UDV and Santo Daime. These are
alastradas all over the country, not limited only to places of origin, being present
in other countries such as the Netherlands, Spain, France, Japan, Italy and the
United States.

2.2.1 The Nacelle

Second Mercante (2015), the Nacelle was founded in 1945 by the Maranhão black,
Daniel Pereira de Matos, who was born in 1888 and was Navy cabin boy. Upon
leaving the Marine Corps as a Sergeant, he settled in Rio Branco as Barber. In the
mid-1930, Daniel fell ill and was aided by your friend and Maranhão State
Raimundo Irineu Serra, founder of the Santo Daime.

This author claims that Daniel started following the spiritual works of Irenaeus.
After some time had a vision of angels who descended the revelational heaven
bringing you a book. Such a vision is the recommendation used by Irenaeus to
encourage Daniel to start own spiritual work. In 1945 Daniel received a plot of
land inside a former rubber plantation, in what is now the neighborhood of Vila,
and Irenaeus you Avelino provided the Daime, which is the name of ayahuasca in
these traditions. Thus began the Nacelle.

The author above asserts that, in 1957, Francisca Campos do Nascimento, shortly
after the birth of your third daughter, sought the aid of Daniel to try to solve a
health problem. She had the body covered in wounds, and doctors couldn't
diagnose and not treat the problem. Daniel went on to treat dona Francisca, who
promised that, if he's cured, your life would enshrine the doctrine of Daniel.

In 1958 Daniel died, but Frances, fulfilling your promise, follows to this day inside
the Nacelle. In 1991 she left the original Center of the Nacelle and opened your
own church, the "spiritist Center charity Prince Swordfish". Such is the spirit of
Prince charming, a spiritual being that has more than one way: at sea he is a fish-
sword, "Prince Swordfish"; on Earth, the "Soldier Warrior Don Simeon." The
charms or delighted are worshipped throughout the North and northeast of Brazil,
in many religions which have afro and indigenous influence (mercante, 2015).

2.2.2 the União do Vegetal

Seraguza and Gimenez Son (2008) state that the Union of the vegetable is at
present the largest, in terms of the number of adherents, and most organized
religious institutions that use ayahuasca. This was incorporated on 22 July 1961 by
José Gabriel da Costa.
These authors state that the extraction of rubber, after your period of boom,
between 1890 and 1912, and your time to decline due to competition in the
international market of rubber extracted in Asia, has undergone a new epoch of
rise during the period from 1943 to 1947 because of the Second World War and
the natural demand for raw materials supridoras military production of allied
countries. With the signing of agreements with the United States, the Brazilian
Government began a major campaign to recruit workers, especially the Northeast,
to the extraction of latex in the North. With other governmental measures in order
to meet this demand for LaTeX on the part of allied countries, created the Special
Service of mobilization of workers for the Amazon-SEMTA, that only in the year of
1943 led 13000 people to the North of the country, According to official data. It is
estimated that approximately 55000 Northeastern took a ship to the North and
transformed, from one day to the next, their lives.

After working for a period in the rubber plantation, José Gabriel moved to Porto
Velho where he worked as a public servant in the role of a nurse at the Hospital
Sao Jose in Porto Velho-RO. Mr. Gabriel answered people in your home, where
played búzios. Subsequently became Ogã and father of Terrace in the Centre of
São Benedito Umbanda-RO, mother Chica Cassava (SERAGUZA and GIMENEZ
SON, 2008).

The aforementioned authors assert that until 1950 José Gabriel lived with your
family in Porto Velho, where in addition to working as a nurse, owned a tavern. He
was also fond of politics. And, because your candidate had lost the election the
territory of Guaporé-RO, was pursued in your public job in the hospital, being
forced to stay away from work. At that time Joseph Gabriel returned to the
plantation, going to the region of Vila Plácido de Castro, near Rio Branco in the
State of Acre. It was in this situation that José Gabriel da Costa heard a
mysterious tea that was consumed by healers of the region. Days after, on 1 April
1959 in rubber plantation Guarapari, border region of Bolivia with Acre, he drank
for the first time ever ayahuasca provided by a Tapper named Chico Lourenço
(SERAGUZA and GIMENEZ SON, 2008).

In the field of that religion, the União do Vegetal name refers both to the religion
itself, as the Union of two vegetables ingredients of ayahuasca, being that drink
appreciated as Bark (Ayahuasca), or vegetable. Similar to what occurred in the
Santo Daime religion, after the death of the leader and founder of the União do
Vegetal, Mr José Gabriel Costa, divisions in the trunk of the religion, other two
groups appeared by himself as União do Vegetal, and they : The União do Vegetal,
whose boss is Mr. Augusto Jawbone and whose headquarters are in Porto Velho-
RO; and the Spiritual Centre União do Vegetal Charity, based in Campinas-SP,
whose boss and founder is Mr. Joaquim José de Andrade Neto (SERAGUZA and
GIMENEZ SON, 2008).

2.2.3 the Santo Daime

Albuquerque (2011) comments that the Foundation of the Santo Daime religion
dates back to the history of the negro Raimundo Irineu Serra (1892-1971), which
immigrated from Maranhão to the Amazon in the context of rubber extraction,
consuming the drink from a Peruvian healer on the border region between Brazil
and Bolivia, in 1920.

This author argues that the history of religion shows that, in the course of his
experiences with ayahuasca, Raimundo Irineu had spiritual revelations about the
healing powers of the beverage, as well as the lessons that would lead to obtain
the title of curator and Master of a spiritual mission in the context of an Amazon in
crisis, given the return of economy of rubber and the consequent decline of rubber
plantations.

In this way, as in shamanic initiation procedures of Raimundo Irineu in the secrets

of ayahuasca entailed a period of isolation in the Woods and some food and sexual
taboos, as a way to prepare for receiving your spiritual mission ( ALBUQUERQUE,
2011).

Thus, in early 1930, on the outskirts of the city of Rio Branco, State of Acre, Brazil,
Raimundo Irineu, by bringing together a small group of people, most of whom was
black, started working with ayahuasca operand, in this process, a Christianization
of the use of drink started to get the status of religious sacrament, in addition to
another name: daime. Such a term, in addition to being easier to pronounce than
ayahuasca refers to the verb give, suggesting the invocation that must be made to
the spirit of the drink when your intake (ALBUQUERQUE, 2011).
3 RELATIONSHIP BETWEEN the SYSTEMATIC CONSUMPTION of
AYAHUASCA in RELIGIOUS CONTEXT and the well-being of INDIVIDUALS
that CONSUME

The understanding Giacomoni (2004), there are different approaches that differ
with regard to the definition and assessment of what is meant by quality of life
over time: the economy considers the quality of life of the population by the
amount of goods and goods produced by it; social scientists already outweigh the
latter theory, considerable and important social indicators like life expectancy, fair
distribution of material resources, among others; a third approach is the subjective
well-being – BES, which considers the subjective assessment of quality of life.

Second Passareli and Sarkar (2007), is of supreme importance get increasingly

deep knowledge about the BES, because he enjoys the way we see ourselves and
others, providing a greater contentment in everyday experiences and social
relationships.

For De Assis, Faria and Lins (2014), in General, the studies on the BES and
happiness are comprised under three aspects: a) being in control of life (happiness
learned through a psychological development); b) State (be happy), i.e. realizing
happiness through a series of fundamental and universal human needs and c) dash
(be happy), whose approach ensures that individuals have a predisposition to
understanding everyday situations so both positive as negative, and this
predisposition is what influences the assessment of life.

On bibliographical research conducted by these authors, when defining categories

between the subjective well-being, quality of life and the use of ayahuasca, it was
found that:

1. In relation to the category "Self-knowledge"

For this purpose, the subject can you see out of the body and also comes in
contact with what is more and deeper into you. With that, he realizes in the world
and defines who is and who is not. When developed the self-knowledge, the guy
realizes and understands everything in your back with more clarity and honesty.
This facilitates the daily activities, as well as interpersonal relationships. He gets to
know better his own emotions and behaviors (p. 229).

This means that tea consumption causes the subject to reflect on some aspects,
which leads him to modify behaviors, i.e., communicate more affectionate with the
environment, participate in the community, rethink values studied, clean things
and learn new ways of coping with the everyday situations are some elements that
cause, the individual, the understanding of who he is and how he reacts in the
world.

2. In relation to the category "addiction treatment

There are reports of therapeutic groups, anthropologists, psychologists and

psychiatrists on the therapeutic efficacy of ayahuasca in the treatment of
psychoactive dependence. However, you must register the existence of research
failures without a solid foundation or basis in studies with rigorous methodological
designs. Thus, the success of treatment depends only on the pharmacology of
ayahuasca, but also of the rules of the ritual context of religious zeal, the influence
of the leader and the social dynamics of the group.

Furthermore, there can be no dissociation between tea intake, psychosocial

process and ritual context in which this drink is consumed. Religiosity is
emphasized in these rituals, and is a respectable factor for a guy stop consuming
psychoactive substances. In addition to the psychological and behavioral effects of
tea, issues such as recommendations, standards and punishments within the
religious group are factors that, together, enable a person to abandon the use of
psychoactive substances.

3. In relation to the category "self-restraint and the environment"

During the trance induced by tea, the individual claims an individual freedom to
put into practice everything you've seen in miração, adapting to your way of being.
This is through apprenticeship with ayahuasca, which provides tools for
environmental control. By means of the images seen during the mirações, the
individual traverses worlds (physical and spiritual) and question your existence,
develops a spirituality that seeks to balance, learning to become managing your
life.

Because of these mirações, the individual begins to analyze their knowledge a

priori right up from then on. Learning with ayahuasca enables the individual to
acquire knowledge about wellness practices, exercises like body care and
development of self-control. The domain you can still be seen in the category of
self-knowledge, and the care of the body in category addiction treatment.

4. In relation to the category "Social Relations"

After the mirações, the subject swap and share the visions, sensations and
perceptions within the group. This way they interpret aspects of mirações each
other, strengthening the link of the group. Also, with the help of the group or of a
member, the subject reveals truths which alone could not contemplate. All this
experience within the religious group is applied also in social life outside the
institution.

Learning brought by mirações and communication generates positive changes in

behaviors with family and friends. The relationships become more patient and
loving on the part of the subject ayahuasqueiro. Such social practices within the
religious group also influence the decision to stop consuming psychoactive
substances and decrease or abandon eating habits taken as unhealthy. These
decisions can be observed in the diets and abstinências within the category
addiction treatment.

CONCLUSION

The search for the interaction with God or a higher power has always been part of
human life. Our existence always raised questions as: why are we here? Who
created us? Are there other planets with intelligent beings? Where we go after
death? Is there something beyond what our senses enable capture?

The answer to these questions vary from person to person. But one thing is
certain: there are different ways, just as there are different people. One of the
answers to the above questions can be in the use of this plant teacher called
ayahuasca. Studies show that your regular use can lead to a better quality of life
and a more balanced interaction with the planet. Such quality of life can express
themselves in self-knowledge, in chemical dependency treatment, in the field of
self and the environment, as well as in better relations with the similar.

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[1] Attending PhD by Universidad Iberoamericana (2016). Doctor of science in

education from the Universidad Americana (2014). Master in information science
from the University of Brasília (2008). Licensed in Full Letters by the Centro de
Ensino Unificado de Brasília (1984).
[2] Doctorate in information science from the University of Brasília (2013). Master
in information science from the University of Brasília (2008). Modern Brazilian
Literature specialist at Centro de Ensino Unificado de Brasília (1990). Licensed in
Letters from the University of Brasília (1979).

[3] Term referring to the State of expansion of consciousness caused by the use of
plants that have some active ingredient (FELIPE, 2015).

[4] Quechua is an indigenous language of South America (MUNDIM, 2016).

[5] N, N-DIMETHYLTRYPTAMINE, or DMT, is an illegal psychedelic tryptamines

found in the human body and in about 60 species of flowering plants in the world.
The doctor Rick Strassman described it as "the first human endogenous
psychedelic" in DMT: The Spirit Molecule (2000) and, in an interview three years
ago, said that DMT "apparently was a necessary component to the normal
functions of the brain". Terence McKenna-that "all people", wrote in 2000,
"Strassman acquired knowledge about DMT through lectures, books, interviews
and recordings"-called the compound of "the most powerful hallucinogen known to
man and science" and the "most common throughout the nature "in the lecture"
Rap Dancing Into the Third Millennium ", 1994 (LIN, 2016).

[6] Related to serotonin.

[7] Ogã (Yoruba-ga: "superior person, Chief", with possible influence of jeje ogã:
"Chief, leader") is the generic name for several male functions inside a House of
candomblé. Is the priest chosen by the Orisha to be lucid during all work. He does
not enter into trance, but still, it does have the spiritual intuition. The candomblé
atabaques may only be touched by Alagbê (Ketu nation), Kambondo (Nations
Angola and Congo) and Runtó (Jeje nation), which is responsible for the Rum (the
conga drum major), and the smallest conga drums under the US ogãs your
command. Is the Alagbê which starts the touch and it is through your performance
on the Rum that the Orisha will perform your routine, hunting, war, always
following the flourish of Rum. The Rum is who runs the Rumpi and Reads
(WIKIPEDIA, 2016).
[8] The reports about your encounter with ayahuasca report that, one day, to
ingest the drink, Raimundo Irineu had the vision of a female entity who called
Clearly identified with the Queen of the forest or our Lady of the conception who
would have passed the essential foundations of the doctrine and granted the title
of "Chief-Empire Juramidam", that would identify the spiritual entities, the use of
the precursor along Incas ayahuasca, as King Huascar (MACRAE, 1992; Couto,
APUD 2011 ALBUQUERQUE, 2002).