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Abstract

This research addresses the question of whether Westerners who seek traditional spiritual medicine known as ayahuasca can be best characterized as "drug tourists" or as people pursuing spiritual and therapeutic opportunities. Participants in an ayahuasca retreat in Amazonia were interviewed regarding their motivations for participation and the benefits they felt that they received. These findings from the interviews were organized to reveal common motivations and benefits. Contrary to the characterization as "drug tourists", the principal motivations can be characterized as: seeking spiritual relations and personal spiritual development; emotional healing; and the development of personal self-awareness, including contact with a sacred nature, God, spirits and plant and natural energies produced by the ayahuasca. The motivation and perceived benefits both point to transpersonal concerns, with the principal perceived benefits involving increased self awareness, insights and access to deeper levels of the self that enhanced personal development and the higher self, providing personal direction in life.
... Neošamanizmo populiarėjimas ir su šiomis praktikomis siejama animistinė pasaulėjauta, pasak kai kurių autorių, yra ontologinio posūkio, atmetančio antropocentristinį, eurocentristinį ir kolonialistinį požiūrį, pasekmė, kurią galima vertinti teigiamai (Harvey, 2014), tyrėjai linkę šią turizmo ir pasaulėjautos formą reabilituoti ir matyti jos teikiamą naudą (fotiou, 2020;Hunt, 2021;Znamenski, 2007;Luhrmann, 2012;Winkelman, 2005;Wallis, 1999;Dupuis, 2022). kita vertus, neošamanizmo praktikose tyrėjai, ypač nagrinėjantys tamsiojo turizmo aspektą, įžvelgia vartotojiškumą, kultūrinę apropriaciją, daromą žalą autochtonų bendruomenėms ir gamtai (Braczkowski, Ruzo ir kt., 2019). ...
... Pačios čiabuvių grupės skirtingai vertina turistų iš Vakarų susidomėjimą: nuo išsakomų teiginių apie ,,kultūrinį genocidą" iki aktyvaus šio turizmo skatinimo (Wallis, 1999). kaip minėta, kadangi neošamaniškuose ritualuose dažnai vartojamos psichoaktyviosios medžiagos (šiame kontekste vadinamos enteogenais 4 ), šios praktikos neatsiejamos nuo narkotikų problemos (Winkelman, 2005). ...
... kartais ta paieška nuveda prie neošamanistinių praktikų. Etnografiniai tyrimai (fotiou, 2010;Winkelman, 2005;Wallis, Dupuis, 2022), atliekami siekiant suprasti neošamanistiniuose ritualuose dalyvavusius asmenis, liudija, kad daugelis jaučiasi patyrę asmenybę keičiančias dvasines patirtis. Tanya Lubrmann mano, kad krikščionybė nebetenkina esminių žmogaus psichologinių poreikių, kuriuos, kiek supaprastinant, galima apibendrinti kaip galimybę 6 Startuolio ,,Psylink" internetinis puslapis. ...
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Straipsnyje tyrinėjamas neošamaniškasis turizmas, jo paplitimas ir kompleksiškumas kultūrų studijų kontekste, atsižvelgiant į skirtingas mobilumo formas – ne tik į fizinį žmonių, bet ir į idėjų, vaizdinių bei daiktų judėjimą. Analizuojami neošamanizmo vaizdiniai kultūrinėje vaizduotėje, lėmę šio turistinio reiškinio plitimą, turistų charakteristika ir motyvai, pagrindiniai ištekliai bei šios turizmo industrijos problemiškumas. Remiantis mokslinės literatūros analize, internetinių šaltinių apžvalga ir atlikto etnografinio tyrimo duomenimis straipsnyje pabrėžiama, kad neošamaniškasis turizmas yra sudėtingas reiškinys, apimantis tradicinių etninių religinių praktikų apropriaciją ir įtraukimą į šiuolaikinės Vakarų kultūros asmenybės tobulinimosi tradiciją. Aptariami neošamanizmo ryšiai su Naujojo amžiaus religiniais judėjimais, gamtiniu dvasingumu ir aplinkosaugos idėjomis bei šio reiškinio vaidmeniu vartotojų visuomenėje. Išryškinami su neošamaniškojo turizmo industrija susiję iššūkiai, tokie kaip turistų srautų poveikis vietos bendruomenėms, etiniai ir teisiniai klausimai, susiję su enteogenų vartojimu. Straipsnis atskleidžia neošamanizmo kompleksiškumą, teorines reiškinio konceptualizavimo strategijas.
...  Spirituality: Users claim they experienced better quality of life, greater spiritual well-being, and a better appreciation of life after their "trip" [257, 326, 328-330, 335, 339, 341, 344, 345, 349] . They also improved their attitudes toward death [335,339,349] . ...
... Ayahuasca gives users unique, vivid hallucinations, which they call the Ayahuasca world. Users may experience their death, view beautiful scenery, and interact with spirits, guides, and ayahuasca beings from other worlds [327,328,330,349] . These hallucinations could be symbolic projections of Jung's archetypes, but some scientists find associations between the Ayahuasca world and near-death experiences, which we cover in Chapter 8 [327] . ...
... Ayahuasca comes from aya, which means ancestor, a dead person, or soul, and huasca, which means vine or rope. Ayahuasca is created from a mixture of two plants: The ayahuasca vine (Banisteriopsis caapi) and chacruna (Psychotria viridis) [256,264,328,330,340,341,349,351,352] . The shrub chacruna contains dimethyl tryptamine (DMT), while the ayahuasca vine contains harmaline, the inhibitor [322,349,352] . ...
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As human beings, we often ponder upon our existence on this earth and ask ourselves why we are here. We search for answers through various religions like Hinduism, Buddhism, Christianity, Islam, and Judaism. They share a common theme where God wants us to use all our talents and become closer to Him. We examine methods like fasting, meditation, lucid dreaming, sensory deprivation, and mind-altering drugs such as psychedelics and marijuana to explore our minds and awaken our spirituality. We delve into the deep depths of our minds and psyches to gain greater awareness and uncover hidden aspects of ourselves. Through this journey, we discover our true selves and purpose in life while traversing the path to enlightenment.
... Outside the formal clinical use of psychedelics, facilitated group ceremonies are unique naturalistic settings of psychedelic use with a long history that predates Western use of psychedelics [22,[100][101][102][103]. Psilocybin mushroom and ayahuasca ceremonies, which originate among indigenous and mestizo peoples in Central and South America, both typically involve various elements of ritual such as rhythmic music (potentially including drums, rattles, singing, or chanting), a group format, and a leader of the ceremony (the shaman, guide, or facilitator) [22,[100][101][102][103][104][105]. Prospective and cross-sectional observational and survey-based studies from across the world have found a wide variety of immediate and long-term mental health and other psychosocial benefits associated with the ceremonial use of psychedelics, including decreased symptoms of depression and anxiety; decreased negative mood and increased positive mood; decreased posttraumatic stress disorder (PTSD) symptoms; changes in personality such as decreased neuroticism and increased extraversion, openness, agreeableness, and conscientiousness; increased social connectedness; and increased quality of life, satisfaction with life, and psychological well-being [19,22,103,[106][107][108][109][110][111][112][113][114][115][116]. ...
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Studies of psychedelic use in naturalistic and clinical settings have suggested safety and mental health benefits for adults with histories of childhood maltreatment. Acute psychological mechanisms that predict therapeutic benefits in this population, however, have yet to be determined. Two common group settings of naturalistic psychedelic use – organized ceremonies and raves or other electronic dance music events – might facilitate therapeutic psychedelic effects because of the unique psychosocial environments they comprise. This prospective, longitudinal study sought to investigate 2 primary questions: first, whether adults with maltreatment histories planning to use psychedelic drugs with therapeutic intent at ceremonies or raves would see enduring psychological benefits after their experiences; and second, whether subjective dimensions of the acute psychedelic experience would be associated with post-acute psychological benefits. Eighty-five participants completed self-report measures in the month before, within 2 days after, and approximately 2 months after a planned psychedelic experience with therapeutic intent at a ceremony or rave assessing childhood maltreatment history; trauma symptoms, internalized (trait) shame, and connectedness at baseline and follow-up; and various dimensions of the acute subjective psychedelic experience. Mean scores in posttraumatic stress disorder (PTSD) symptoms, complex PTSD symptoms, trait shame, social connectedness, and general connectedness significantly improved from baseline to 2-month follow-up (d = 0.73-1.12). Longitudinal changes in outcomes significantly correlated with acute subjective effects of the psychedelic experience. These findings have implications regarding both the potential clinical benefit of psychedelic use among adults with childhood maltreatment histories as well as the psychological mechanisms of therapeutic action of psychedelics.
... Recent trends of adventure tourism, extreme sports tourism, and social tourism have incorporated eco-ethnotourism angles with popular destinations for culture-based experiential learning, such as the Ayawashka tours in the Colombian, Ecuadorian or Peruvian jungle communities [77][78][79]. Unfortunately, the emphasis placed on vision quests' experienced by the paying curious tourists is based on the multichromatic, psychedelic challenge of novel bodily hallucinogenic experiences [80], trivializing the long-lasting core tradition of ancestral shamanic practice of respect, ritual, and divination, separating the true essence of wisdom seeking from the most mundane chemical effects [5,79,81]. ...
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This paper offers paradigmatic insights from an international workshop on Ecological Legacies: Bridge Between Science and Community, in Ecuador, in the summer of 2023. The conference brought together foreign and local scholars, tour operators, village community, and Indigenous leaders in the upper Amazonia region of Ecuador with the goal of developing a vision for a sustainable and regenerative future of the upper Amazon. The conference offered three epistemological contributions to the existing literature in the emergent field of Montology, including addressing issues of (a) understanding the existing linguistic hegemony in describing tropical environments, (b) the redress of mistaken notions on pristine jungle environments, and (c) the inclusion of traditional knowledge and transdisciplinary approaches to understand the junglescape from different perspectives and scientific traditions. Methodologically, the conference bridged the fields of palaeo-ecological and ethnobotanical knowledge (as part of a wider conversation between science and local communities). Results show that local knowledge should be incorporated into the study of the jun-glescape and its conservation, with decolonial approaches for tourism, sharing language, methodology , tradition, and dissemination of the forest's attributes. Our research helped co-create and formulate the "Coca Declaration" calling for a philosophical turn in research, bridging science and ethnotourism in ways that are local, emancipatory, and transdisciplinary. We conclude that facilitating new vocabulary by decolonial heightening of Indigenous perspectives of the junglescape helps to incorporate the notion of different Amazons, including the mountainscape of the Andean-Amazonian flanks. We also conclude that we can no consider Ecuador the country of "pure nature" since we helped demystify pristine nature for foreign tourists and highlighted local views with ancestral practices. Finally, we conclude that ethnotourism is a viable alternative to manage heritagization of the junglescape as a hybrid territory with the ecological legacies of the past and present inhabitants of upper Amazonia.
... Research indicates that prevalent incentives for participating in ceremonies involving ayahuasca encompass curiosity, a desire to confront mental health concerns, the search for self-exploration, intrigue with psychedelic medicine, the pursuit of spiritual advancement, and the quest for life's purpose [5,6]. The primary perceived advantages involve heightened self-awareness, profound insights, and the ability to reach inner depths, thereby facilitating personal growth and connection with one's higher self, which in turn offers guidance in life [7]. Findings from controlled lab studies suggest that the administration of psychedelics along with psychological support can help treat severe psychopathologies, such as depression and anxiety disorders [8]. ...
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Background: In recent years, there has been a growing interest in the therapeutic potential of classical psychedelics like ayahuasca for mental health improvement. Naturalistic studies at ayahuasca retreats have shown (short-term) improvements in mental well-being but understanding the psychological mechanisms is crucial. We are interested in psychological processes such as resilience, self-compassion, and personality traits. Additionally, it is unclear whether changes are solely due to ayahuasca or influenced by the social setting. To address this, a control group participating in a breathwork session, similar to ayahuasca retreats, was included. Methods: In this observational study, individuals who attended an ayahuasca retreat (n = 69) and individuals who participated in a breathwork session (n = 30) completed an online survey one week before (baseline) and one, six, and twelve weeks after they entered the retreat/session. The survey included a series of questionnaires, i.e., the World Health Organisation-Five Well-Being Index, 14-item Resilience Scale, Self-Compassion Scale–Short Form, and Big Five Inventory-10. A linear mixed model (LMM) was used to analyze the outcome data. Results: It was shown that well-being, resilience, and self-compassion increased and remained stable over 12 weeks compared to baseline, regardless of group (ayahuasca or breathwork). Older participants generally reported higher resilience and self-compassion. Self-compassion was also higher in the ayahuasca group overall. Neuroticism decreased in both groups, with lower scores in the ayahuasca group. Agreeableness increased over time, also not influenced by group membership, while there were no changes in extraversion, conscientiousness, or openness. Discussion: Both interventions improved well-being, aligning with prior research. Importantly, this study unveils a novel finding: both interventions enhance resilience and self-compassion for up to three months, offering promise for conditions marked by low well-being, resilience, and self-compassion like depression and anxiety-related disorders. While acknowledging its limitations (e.g., self-selected sample, no specific information of the ayahuasca brew or the breathwork technique), it emphasizes the need for controlled studies with control groups, attention to social contexts in research on these interventions, and to assess other variables like depth of altered states of consciousness that might explain improvement in psychological processes and wellbeing.
... Ayahuasca is a psychedelic plant-derived decoction containing beta-carboline monoamine oxidase inhibitor (MAOI) alkaloids and the psychedelic compound N,N-dimethyltryptamine (DMT) with a history of shamanic usage in Amazonia, although its precise historical origins are debated (Miller et al., 2019). Anecdotal and qualitative accounts of ayahuasca experiences often feature a strong phenomenological component of nature, with nature-based content and themes commonly described (Metzner, 2006;Shanon, 2002;Winkelman, 2005), including experiences of interconnection with nature (Argento et al., 2019;Kavenská & Simonová, 2015;Prayag et al., 2016;Thomas et al., 2013;Trichter et al., 2009). Traditional Amazonian shamanic ayahuasca practice is deeply rooted in nature, with shamanic rituals and teachings often emphasising the shared interconnection of humans with nature (Fernández & Fábregas, 2014;Fotiou, 2010;Weiss et al., 2021), with this also applying to European (Harms, 2021) and Australian (Gearin, 2016) neoshamanic contexts. ...
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Indigenous Amazonian shamanic ayahuasca practice is embedded in a nature-based context and is employed as an ecological mediating agent and in collective environmental decision-making processes by some of the groups that use it. Phenomenologically, the ayahuasca experience is often rich in nature-based themes and content, and its usage has been associated with eliciting shifts in perspectives and attitudes towards nature. In this proof-of-concept study, participation in an ayahuasca retreat in a traditional Indigenous Amazonian context (with a mean of 6.31 ceremonies attended) was associated with significant increases in nature relatedness directly following ayahuasca retreats as assessed via the Short form Nature Relatedness Scale (NR-6) and The Extended Inclusion of Nature in Self scale (EINS), and improvements in depression and stress as assessed via the Depression, Anxiety and Stress Scale (DASS-21) were also found, but not on the anxiety subscale. Furthermore, a significant negative correlation with moderate effect size was found between changes in nature-relatedness and stress, suggesting that an increase in nature relatedness is associated with decreased stress levels after attending Amazonian ayahuasca retreats in our sample. It is currently unclear if the changes seen were due to consumption of the ayahuasca brew, participation in ceremony, or the retreat setting itself. Although this pilot study suggests a potential therapeutic role for Amazonian ayahuasca retreats as a multidimensional intervention, further work is required to assess the role of possible mediators underlying such shifts, while evaluating to what extent these are sustained for long term.
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Vision-inducing plants ("hallucinogens") are important in many societies, evoking powerful emotional, psychological, cognitive, religious, spiritual, therapeutic and political reactions. These substances' psychophysiological properties shape cross- cultural similarities in patterns of use and experiences, while political factors shape their cultural desirability. Neurological studies illustrate that common effects are based in intervention in serotonergic neurotransmission. Effects upon neural, sensory, emotional, and cognitive processes stimulate integrative information processing, justifying a new term-"psychointegrators." Psychointegrators disin hibit sensory and emotional processes. They stimulate systemic integration of brain information-processing functions, enhancing integration of limbic system self and emotional dynamics with neocortical processes. Their therapeutic applications are reviewed from perspectives of cross-cultural and clinical studies.
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The social and psychotherapeutic functions of healing rituals with ayahuasca among Amazonian groups are examined, and their healing effectiveness is explained in terms of Western scientific and sociopsychotherapeutic perspectives. The article includes an overview of the preparation and application of ayahuasca, the symbolic adaptations to the process of social change, the role of singing, the perceptive mode during the visionary state, and the structure of the visions. It is noted that the healing activities provide the entire community access to transcendental experiences, which clearly have integrative and cohesive social functions. Ethnopsychology provides important insights into the functions of archaic healing rituals, and can be used to illustrate the transcendental experiences and pathological use of drugs in modern societies.
  • Harner M.