He later moved to the state of Acre where he worked on rubberplantations. In the city of Brasiléia, which is close to the border of Bolivia, he was in contact with other people from his home state of Maranhão as well as Bolivians, from whom he learned the use of ayahuasca. In these early experiences he encountered the Virgin Mary (the Queen of the Forest) and began receiving the guidance which developed into a religious doctrine throughout the remainder of his long life.
A Polícia Civil investiga se a morte de uma mulher de 52 anos no Sul de Minas Gerais tem relação com o consumo do chá alucinógeno conhecido como Santo Daime. Segundo a polícia, o corpo da aposentada foi encontrado em uma mata na zona rural de Sapucaí-Mirim, na mesma região do estado, nesta segunda-feira (25).(fonte: G1)
The Santo Daime Ritual: As the ceremony began I was able to recognise the Dutch prayers as the ‘Our Father’ and ‘Hail Mary’ of my Roman Catholic background and - surprised at my lack of resistance - I said them quietly to myself in English. There were other prayers too which I could not catch. I was sitting in the first male row, directly behind the initiates at the table itself. The hymn-singing (all in Portuguese) began and I rapidly lost my place in the booklet that my friends had given me - so I just hummed along with the melodies. Quite soon - far too soon for me - everyone stood up and began to move in line, the women and men separately, towards a table at the rear of the room to receive the Daime. Feeling very scared I eventually found myself at the top of the line. On the table was a large jug of what looked like tomato juice. The initiate behind the table gazed at me for a moment and then poured a quantity of the Daime into a glass. I took it in both hands, raised it up in a ritual gesture and drank it in one swallow. All that I had read in other accounts of ayahuasca rituals had emphasised the absolutely revolting taste of the liquid. To my immense surprise it wasn’t even remotely as bad as I had expected - not unlike tomato juice with an extra and unpleasantly acrid after-taste.
When I got back to my seat I was initially quite elated - if the taste of the Daime was so tolerable perhaps the rest of the experience wouldn’t be so bad either. Very soon I noticed that the spatial relationships between everything in my field of vision had begun to take on a strangeness and subtle sense of significance. Then my body began to feel strange too. When I looked across the table at H. and at another woman - both of whom were singing energetically - I saw patterns of broad black lines on their faces and I had no doubt that these were tribal markings. For me, this was a deeply moving moment - a powerful message that this was not just a group of middle-class Dutch getting together to foul-up their brain-chemistry but a witness, a sign that there was something present among us which did go back, genuinely did connect with the era and culture from which the ayahuasca originated.
Now the visual effects began to get more dramatic My ability to judge distances became more distorted and I also began to see the edges of everything I looked at outlined by tiny little rainbows or little coloured fluorescent lights. Then, at one point, the colours in the room suddenly bleached out like an over-exposed photographic negative and all the people that I could see took on an ethereal lavender colour. I can remember being quite frightened at all this - but the effects themselves had no specific emotional content. Unlike the ‘tribal markings’ they were ‘just’ strange visual effects, no more.
From the very start the initiates at the central table - and most of the other participants - were singing the hymns almost non-stop and with great gusto and most of them continued to do so throughout the entire 6-7 hours of the ritual. The ‘inner circle’ initiates showed little outward signs of the physical effects of the Daime - I never noticed one vomit, for instance…
Ayahuasca is an important cultural tool in understanding society, the natural environment, and healing. It is commonly referred to as a “plant teacher”, highlighting its perceived abilities to actively communicate with its drinkers and transfer wisdom. Though this phenomena isn’t typically accepted in the Western world, it’s a firm belief among those who have consumed this brew. (via Mystical Beliefs and Environmental Conservation: Santo Daime | GreenAnswers)
~I love this cemetery they are in and the sound of the crows in the background. It really makes me sad how McKenna and Shulgin both a priori dismiss Ketamine, and dissociatives in general, as valuable tools for self-exploration. I’ve found K, and MXE sometimes, a really valuable adjunct to my dream yoga practice, because they effectively turn off the input from my body map and allow me to explore/create other forms of self representation. I also like how different McKenna and Shulgin’s speech styles are.