1.3 Project Design B - Sacred Plants & Medicine Ceremonies

                                                              (Artwork lower left: Pablo Amaringoto - Top & bottom right: Juan Carlos Taminchi)       

Master Plants

What are master plants? In the context of South American 'curanderismo' aka 'shamanism', these are specific plants with strong medicinal qualities, not only impacting the physical body of an individual but the mental, emotional, and spiritual levels as well. "The term master plants refers to a specific group of plants which have been used since time immemorial for traditional use in medicine and plants that teach. Here we refer to those used by Andean/Amazonia people, peru specifically." - 'Tasorinki Yanaanka, Andean-Amazonia Shamanism, Cusco, Peru'.

The 3 master plants we worked with at Paititi are known as Ayahuasca, San Pedro, & Coca. All participants of the retreat were collectively initiated into working with these plants in a traditional framework of ceremony, integration, and reflection/sharing.

Plant Dietas

Coupled with experiencing these master plants, after our initial ceremony with Ayahuasca along with physical & psychological diagnostics, we were individually prescribed specific plants (some also noted as 'master plants', though not necessarily psychoactive) for prolonged dieting throughout the course of the retreat. The process of 'la dieta' or, the diet, is a central core to Amazonian shamanism. The dietas originated as a plant-based practice for developing attunement to the currents of spirit that underlie the material world. Traditionally, this has been applied to such skills as hunting, divination, ancestral consultations, healing, leadership, and so on.

"The dietas are part of broader systems of human-plant relationships (food taboos, garden magic, and so on) that characterize many of the indigenous people of Amazonia. As the Amazon basin is populated by a high concentration of plants whose chemical behaviors are complex and ‘active’ enough to be used medicinally, and humans have been interacting with them for 1000’s of years, the dieta tradition is well developed." - 'Brent Morgan, What is a dieta?, Ayahuasca.com, Fri Mar 28, 2008

Personal Experience 

I began my initial plant diet with a tree called 'chullachaqui caspi' which, on an energetic level, was meant to help me with clearer focus, direction, and commitment on my personal path of self-mastery. I enjoyed the thick black woody brew for the time I spent with it, though after drinking no water in my first huachuma ceremony and experiencing a lot of diarrhea in the 2nd ayahuasca, I developed a very uncomfortable hemorrhoid. A decision was made by Roman to switch my diet away from Chullo (as it was known to cause internal heat and therefore enflame the hemorrhoid) and onto a mucous-like plant brew called 'Malva', which helped to reduce swelling both through topical application as well as ingestion. Also while dieting Malva, I was prescribed a three day diet of San Pedro to more deeply connect with the spirit of its healing energy.

Entheogens 

Another word (and my personal preference) for this category of plants, specifically Ayahuasca and San Pedro, is 'entheogen'. Below is an excellent wiki definition to illuminate this topic.

"An entheogen ("generating the divine within") is a chemical substance used in a religious, shamanic, or spiritual context that may be synthesized or obtained from natural species. The chemical induces altered states of consciousness, psychological or physiological (e.g., bullet ant venom used by the Satere-Mawe people)... Entheogens have been used in a ritualized context for thousands of years; their religious significance is well established in anthropological and modern evidences." (https://en.wikipedia.org/wiki/Entheogen)

In modern times the use of entheogens continues to be experienced both through preserved traditions like amazonian or siberian shamanism as well as in personal and clinical contexts. Work with entheogens, both at paititi along with most 'medicine retreat centers' in Andean/Amazonia, primarily focuses on the traditional use and practices surrounding the imbibing of Ayahuasca and San Pedro. The main reasons for this are

• These are native plants to the region
• The rituals surrounding their use have been practiced and preserved for thousands of years
• Not only are these substances legal, both to cultivate and consume, they are known as 'heritage plants' within the countries of their origin (I.E. Peru)
• A large majority of people whom have utilized these entheogens have experienced profound transformations, purification, healing, insight, and personal empowerment

Sacred Plants & Ceremonial Context Specification

Here I will detail brief descriptions of the function and historical use of each plant, how we utilized them in ceremonial context, and short reflections on personal experience and integration. 

Ayahuasca

Ayahuasca (banisteriopsis caapi) is a jungle vine native to the Amazon Rainforest. When processed (through pounding) and cooked along with certain plants, most commonly the chacruna (Psychotria viridis) or chagropanga (Diplopterys cabrerana) leaf, through a series of distillations, a potent entheogenic psychoactive brew, also called Ayahuasca, is made. The main psychoactive chemical in the ayahuasca brew, extracted from the chacruna or chagropanga leaves is DMT, aka the spirit molecule, which is endogenous to the human body (as well as most living organisms) released naturally, but not limited to, during birth, dream sleep, and at the moment of death. Though DMT is found in most living organisms, if taken into the body, possibly through plant based food, it is digested and broken down before it can enter the bloodstream to become psychoactive. The ayahuasca vine contains MAOI's (Monoamine oxidase inhibitors) which allow the DMT in the leaves to pass through the gut and enter the bloodstream, ultimately reaching the heart and brain where it becomes psychoactive.  

History & Function

Ayahuasca has been used by folk healers/shamans aka 'ayahuasceros' as well as various tribal groups for thousands of years in the amazon and pan-south america. It is referred to as the 'grandmother' by indigenous andean/amazonian cultures in the belief that its spirit is that of a nurturing yet stern grandmother, who helps those who imbibe her to, metaphorically, 'clean house'. Ayahuasca is symbolized by the serpent and is known as 'Sachamama', or 'the mother of the jungle'. It is also known as 'la purga' or 'the purge' due to its common emetic effect. This purge is known to aid in the removal of toxins and parasites from the body which can manifest as vomiting, sweating, yawning, shaking, laughing, crying, or diarrhea. It is said that Ayahuasca works on every level of one's being, aiding in the purification process physically, mentally, emotionally and spiritually. Oriental medicine practitioner, Richard Grossman, says that Ayahuasca works on an energetic level by pulling toxins from the cellular structure which have manifested through traumatic or undigested experiences in ones life, extracting and emptying them into the stomach where they are released through elimination. It has also been known to enhance one's perception and intuitive abilities, and to reveal personal insights and visions for those seeking solace and clarity surrounding issues or illnesses. The gamut of common visionary experiences range wide across the spectrum of both pleasant and terrifying, frequently including imagery and/or communication with animal entities, stellar beings, spirits, death/birth experiences, mandalic displays, and cosmic land/space-scapes. Until very recently, in more clinical shamanic forms, the use of ayahuasca was designated primarily to be imbibed by the healer or 'ayahuasco' him/herself rather than the patient, where commonly through visions and/or telepathic/subconscious communications induced by the brew's powerfully psychoactive effects, The shaman could assimilate the information received to effectively divine the cause of disharmony as well as diagnose a remedy for the patients' ailment. This remedy could range from the prescribing of a healing plant to be consumed in a regimented fashion, to the simple impartation of information such as 'who has been stealing your chickens'. For a more in depth description of the details surrounding the specifics of south american beliefs in relation to sickness and healing visit 'Vegetalismo'. Today, Ayahuasca is used extensively throughout the amazon and andes and due in large part to the internet and social media, is becoming popular around the world. For more in depth info on this topic visit this link to an article on 'Ayahuasca Tourism'.

Ceremonial Context

The structure of an Ayahuasca ceremony at Paititi flowed linearly as follows

1. Meet in Maloca at 9:00pm, seat in circle and assemble personal space
2. Roman introduces guest participants/shamans if any (shipibo, yaguas, witoto)
3. Share intentions/prayers for the night one by one within the circle
4. Each participant consecutively approaches the alter where one's cup is poured, Roman whisltes a personalized ikaro, and the brew is drunk by the participant.
5. After everyone has drunk, the candles are blown out and darkness fills the space, we sit in silence for 30-45 min.
6. Opening/Invocation ikaros are sung and the ceremony begins
7. Songs/ikaros are sung, individually and collectively, throughout the night, either led by the leaders (Roman or Cynthia), the participant shamans, or participants of the retreat.
8. Individuals are called to approach the altar one by one for healings or 'limpiazons' which are provided by the leaders or apprentices of the retreat.
9. Closing icaros sung at sunrise, usually between 5-6:00 am  
10. Participants dismissed from Maloca to return to individual tambo huts for rest, integration, and reflection. 
11. Meet in Main Lodge around 11:30am for food & Post Ceremony Integration Sharing, each person sits in front of the group and shares experience of previous ceremony, Roman gives feedback. usually lasts from around 1:00 pm - 9:00 pm, sometimes longer. 
12. End sharing - Eat Dinner - Bedtime

(Left: Aya ceremony space in lower maloca) (Right: Visionary Artwork by Pablo Amaringo, inspired from Ayahusca experience)

Personal

Overall, though not always perceived during ceremony, my experience with Ayahuasca has been very beneficial, both in the short and long term aspects in my life as a whole. The diversity of experiences within these ceremonies are multifaceted and vast, more in depth descriptions of which can be found here. Because I participated in 7 ceremonies altogether, its difficult to summarize the essence of each experience into one succinct description. In basic terms I would describe my macro-experience with ayahuasca as usually very physically, energetically, psychologically intense, overpowering and very humbling. The experience is almost always purifying (purgative, sometimes tremendously so, diarrhea, and/or sweating), commonly inducing a dreamlike trance-state where my internal vision/experience is guided to past events I may had forgotten but which ultimately had great impact on me, usually memories from formative years in which I would receive insight and clarity into how/what I could learn through observing what such memories revealed to me about my life, choices, who I have become, and how I will continue to grow and create myself. Other times I experienced myself at one with the timeless space, witnessing harmonic geometry and stellar space-scapes, my being totally immersed into what I could call the 'cosmic monad', where I felt myself as mother, father, and child, filled with unending love for all that is, sensing a deep inner smile of perpetual gratitude simultaneously projecting and reflecting upon the wholeness of eternity. If I could some up the totality of what ayahuasca has taught or 'told me' it is this ... 'Be Humble'. 

Indigenous Participation

My favorite ceremonies were those which included indigenous groups whom had ceremonies, history and lineage traditions involved with Ayahuasca such as the Shipibo and Yahuas tribes. The Shipibo healers sing songs or 'icaros' in their native language which respond to the energy in the space or a given individual as a catalyst of empowerment and/or healing. We had female Shipibo shamans attending our ceremonies who's haunting, gentle, beautiful, and mysterious lullaby-like chants helped to guide me through some of the most intense, challenging, and beautiful experiences during ceremony. The following mornings these women would show and sell their traditional artwork including jewelry, clothing, and textile tapestries sharing the stories, mythology, and meaning related to them. 

(Left: Shipibo Icaro Weavings & Matilda (Shipibo Maestra) w/ Ashley a fellow retreat participant. Right: Me & Hannah w/ Cesar, tribal leader of the Yahuas)

The Yahuas were another group who's music I deeply resonated with. Playing 'chakapas' (fan-like percussive rhythm-keeper made of dried leaves and bound at the stems) with fast tempos and group singing I felt energized, present, and grateful as their icaros would carry on for 10-20 minutes, driving, dancing, and weaving like ancient jungle-rock songs of healing, power, plant spirits, and purification. 

Side-note: Roman was tone def and would sing more often and for longer when we didn't have indigenous guests in ceremony, which possibly because of my preferences as a musician, was usually an uncomfortable and distracting experience.

Un/Learnings

Ultimately my experience with ayahuasca is an ever-evolving journey of self-discovery in which

• I learned in a deeper way the true value of confronting my aversions related to physical, energetic, and psychological discomfort, taking responsibility for my own experience and simply being with what is, trusting in the realization that I am safe to be vulnerable, I am eternally provided for in spirit, and that all experience is relative, ever-changing, and the only true constant is presence. This helped to evolve my relationship with my perceptions of pain and darkness aka the 'shadow', where I am able to see habitual behaviors and actions from an objective perspective, humbling myself to what is revealed and learned, loving what is, and feeling compassion for myself and all of life. 
• Through the intensive physical purification process (vomiting and diarrhea) I was forced to adhere to a higher level of self-management i.e. going to the toilet sometimes up to 15 times in a night, which I perceived as a lesson in how to more deeply listen to my body and its needs on a moment to moment basis, knowing when to take in and when to release.
• On a very practical level I was shown (also through the above mentioned process of purification) how to take care of myself physically and psychologically by responding to the needs of the moment, both in my body and external environment, as well as to honor and utilize the tools at hand instead of seeing them as something to free myself from for the fear of becoming dependent on them.
• The darkness taught me to be present and move slowly, where instead of scrambling for an item which I know is near but can't locate (headlamp,water bottle, clothing), after surrendering my frantic desire to find the object, I would relax, my body would move, and without fail, my hand would effortlessly land upon the item waiting to be received. 

San Pedro

San Pedro (Echinopsis/Trichosereus Pachanoi), aka Huachuma in the quechua language, is a phallic cactus native to the South American Andes. The main psychoactive alkaloid in the cactus is mescaline. A San Pedro brew is processed and prepared most commonly by de-spining, cutting open, and specifically extracting the dark green flesh (containing the highest alkaloid content) which usually extends a little over a centimeter thick beneath the surface layer of the cactus. This dark green flesh is then either dried and pulverized, ingested in powder form, or is cooked for a prolonged period (6-12 hours or more) into a gelatinous and incredibly bitter liquid brew. 

History & Function

San Pedro cactus has been traditionally used as a shamanic medicine in south america for over 2,000 years. Remnants from ancient cultures such as the 'Moche' and ceremonial sites like 'Chavin de Huantar' in Peru, leave obvious evidence of its long-standing ceremonial and medicinal use. Though suppression of its use was attempted by the Spanish conquest, through indigenous preservation, its heritage remained intact and was coincedentally given the name by colonists', 'San Pedro' (Saint Peter) who, 'holds the keys to heaven'. In the andean/amazonian cosmo-vision, like ayahuasca only instead of the grandmother/feminine metaphor, huachuma has an archetypal identity known as the 'Grandfather' or male form whom is liken to a young father, helping his children to experience the present moment in all of its aliveness, beauty, and perfection. Though this medicine can also be purgative, it is not necessarily an emetic and with proper physical preparation of the individual, depending on dosage and strength, huachuma can be digested and assimilated with relative ease. Though sometimes physically challenging (headaches &/or purges), it is commonly known to induce a state of peace, wellbeing, presence, and pervasive contentment within it's consumer, often revealing insights and understandings surrounding the nature of beauty and the interconnectivity of all life.  

Ceremonial Context

Aside from one night ceremony, all San Pedro ceremonies of the transformation retreat unfolded as follows 

1. Meet in the maloca (upstairs area) around 8:00am, seat within the circle, situate personal items and space.
2. Imbibe dry, powdered san pedro in three separate doses, each participant approaching the alter 3 times as the circle rotates until everyone has consumed the full dose. Washing each mouthful of bitter powder with a few good gulps of water.
3. Songs are sung, both during imbibing as well as after, songs continue for around 30 min.
4. Qi Kung led by Roman for around an hour or more to help activate and move the medicine through the body.
5. End Qi Kung in sitting meditation followed by song sharing and energetic rhythm through drums and rattles - by this point the medicine has taken effect.
6. Nature walk - The group walks quietly with presence and awareness through the jungle, eventually stopping at a tree, singing a song, then returning to the maloca area.
7. Amazonian breath-work activation led by Roman - amplifying the experience of the medicine and moving stagnant energy out of the body.
8. Return to maloca for sitting tibetan guided meditation.
9. Another round of songs are sung accompanied by drums and rattles.
10. Soul-gazing begins - a practice where everyone pairs up and without speaking, simply gazes into the eyes of the other for an extended period of time. Everyone switches partners at least four times as designated by the chime of the singing bowl. This process lasts for around an hour and a half, ending after the sun has fully set and night has officially begun.
11. Final song share, atmosphere becomes more social and festive as dance is invited, spontaneous massage and body-work ensues, volunteers bring fruit for the participants, and laughter usually begins to pollinate the space.
12. Participants meet in main lodge for closing despacho (offering), late-night dinner and group share in process and reflection of the ceremony. Usually concludes between midnight and 2:00 am.

(Top Left/Right: Upper Maloca Ceremonial Space. Bottom Left: Photo from previous retreat, not huachuma ceremony but good view of maloca. B Right: Sharing Circle

Personal Experience

Overall my experiences with san pedro have been purifying, joyful, and empowering. When working with this medicine, I usually experience a deep sense of grounding and rootedness within my physical body as well as a pervasive feeling of presence and interconnectivity with nature. I really loved the structure of the san pedro ceremonies at Paititi and feel incredibly grateful that I was introduced to the medicine in this way. My first ceremony happened to fall right on my birthday, making it basically the most awesome and transformational birthday experience of my life to date. I found that my body integrated the medicine very well, especially since the san pedro ceremonies would always follow ayahuasca, I would often deeply purge/purify beforehand leaving more space for the huachuma to do its work. I have continued to work with this medicine on around a bi-monthly basis where I have introduced it to friends and have begun to grow it myself.  

Key Un/learnings

• A Well structured system of activities provided to harmonize and focus group energy in conduction with entheogens can be very beneficial, grounding, and fun.
• San Pedro reminds me of the power and stillness which comes from rooting deeply into my body, staying present, remembering to smile, and not taking anything too seriously. 
• Utilizing the structure and practices from these ceremonies to guide my own experiences as well as others'.

Coca

Coca (erythroxylaceae) is a bushy plant native to western south america, the leaves of which have been utilized for medicinal, religious, and recreational purposes for thousands of years. The most common usage of the plant is through chewing and ingesting the leaves which contain the psychoactive alkaloid, cocaine, which in contrast to the processed street drug, in its natural state (through direct ingestion of the raw plant matter) is primarily beneficial for the body and mind. 

History & Function

Evidence for the communal chewing of coca by indigenous groups of south America dates back as far as 8,000 years or more. In its medicinal function, coca is a stimulant which helps to overcome fatigue, hunger, thirst, can be used as an anesthetic, and is particularly effective for treating altitude sickness. "...Coca has also been reported as a treatment for malaria, ulcers, asthma, to improve digestion, to guard against bowel laxity, as an aphrodisiac, and credited with improving longevity." (https://en.wikipedia.org/wiki/Coca)... Coca continues to play a central role in Andean spiritual traditions and is used to make offerings to the Apus (spirit of the mountains) Pachamama (mother earth), and Taita Inti (father sun). The leaves are also used for divination practices similar to tarot or palmistry. 

Ceremonial Context

At Paititi we participated in Kint'u, which is a quechua word for a coca offering (three leaves arranged elegantly and offered from the heart. Kint'u also refers to the gathering itself, a coca circle), in which participants gather, make offerings of coca to themselves and others in the circle, and in our case, focus on a specified topic to intentionally dialogue, contemplate, and meditate on collectively, usually lasting for 3-6 hours. The structure of our knit'us unfolded as such.

1. Participants gather in upper Maloca at around 8:00pm and form an intimate circle.
2. A topic is chosen to focus on and dialogue about for the evening i.e. the transformational process, integration, etc.
3. An opening song offering is performed.
4. Kint'us are made and offerings begin.
5. Hand gestures are made in silence which indicate to Cynthia when a participant wishes to be added to the queue in a given discussion to add or provide feedback.
6. A group guided meditation, usually from the tibetan lineage.
7. offerings continue
8. selected readings may be shared based on resonance with the topic at hand.
9. Final thoughts and sharings
10. Closing song
11. Circle closes and ceremony ends usually around midnight or 1:00am
12. Participants attempt to fall asleep while probably energetically buzzing at high speeds from all the coca consumed during the Kint'u.

Personal Experience

My personal experience with Coca is pleasant, invigorating, and inspiring. I loved our coca ceremonies at Paititi as they opened a space for deeply intimate and intentional dialogue to ensue within the group. This process helped me integrate my experiences deeper through the reflective nature of discussion, group support, and the encouragement (from Roman who led the circle) to always focus on 'the essence' when speaking to a given subject. I have continued to utilize coca in my daily life as a nutritional supplement, hiking companion, and inspirational invigorator. 

Key Un/learnings

• How coca can be used (and has been for thousands of years) in a group setting to amplify focus and intention surrounding the given subjects communicated, providing stimulation, inspiration, and clarity to emerge with deeper levels of coherency and understanding for both individuals as well as the collective. 
• Being still and present even when I feel the urge to speak in a group setting. Because of our speaker queue, rather than being able to interject to add or provide feedback, I had to wait my turn sometimes in a long line. Not only was I able to find equanimity with this, much of the time whatever I wanted to provide or bring awareness to would be fulfilled either through someone adding it themselves or coming to my own resolution or understanding through simply listening, allowing, and witnessing the coherency of the conversation align itself without effort. Something I am learning to cultivate in my daily experience of group dynamics.