2012-12-29

Aquarian's church established in USA

10.29: relig/abstract islam/mecca pilgrimage:
. the mecca in the mind:
we should visit the places
where we have seen g-d's word,
or been touched by the supernatural
in some way .
. that includes using hallucinatory drugs,
like DXM, psilocybin, peyote, and DMT .

. after thinking that, I had to check out
what the mecca pilgrimage was really about .
. I was assuming it was where the Prophet
had seen the Qur'an;
but while that happened in the same lunar month,
the Mecca pilgrimage was actually about
the historic conversion of Mecca,
in the process of doing a counter-assault
after Mecca violated a peace treaty:
literally, the Mecca leadership blamed that defeat
on their god's subordination to Islam's god .
12.21..28: relig/udv(Uniao do Vegetal):
12.28: relig/udv(Uniao do Vegetal)/
udv is spiritism is christianity:


12.28: intro:
. an exciting development in 2012
just in time for our entry into the
Shining tech-enabled age of Aquarius
is the legal use of low-dose DMT
by religious organizations in the USA .

12.28: intro to UDV:
. UDV is an animist, shamanist spiritism
mixed with Christian imagery;
the practice grew quickly in Brazil.
The União do Vegetal uses the term
Christian Spiritism
to describe its religious denomination.

It is based on the use of low-dose DMT
(a brain-risking hallucinogen in high doses)
using a vegetal mix called hoasca (or Ayahuasca)
in a program of  spiritual evolution
based on mental concentration
and the search for self-knowledge.
The UDV has approximately 15,000 members
in Brazil, the US and Europe.
. for centuries,
hoasca has been used by Amazonian natives .

Among the Brazilian Ayahuasca Religions,
the UDV is marked by its commitments to
organized expansion, centralized authority,
and recognition by world governments
of legitimate religious use of smart drugs
(it discourages the use of alcohol,
and other recreational drugs)

The UDV states that Hoasca tea is
not hallucinogenic but drunk for
mental concentration .
"( to be classified as hallucinogenic
a material has to be at least 2% DMT .
The AYAHUASCA DMT has 100 times less than that;
standard pharmacological composition is 0.02% DMT,
so according to international scientific standards,
Ayahuasca can not be considered drugs,
so that does not appear the list of
prohibited substances of the United Nations
- UN. VISION ON SCIENTIFIC AYAHUASCA
) -- www.espiritoguerreiro.com [unverified]

12.28: UDV spiritism

. the UDV church promotes spiritism,
a belief in earned reincarnations;
because, it was founded in Brazil,
where spiritism is popular .
. udv can also embrace christianity;
because, a belief in the afterlife,
is really just a 2-step version
of the same earned reincarnations
that spiritism believes in .
. it's been good for the church; because,
it shows each what they have in common;
and, spiritists who would otherwise
identify with cults such as voodoo,
could instead cooperate with churches .

. DMT as a holy sacrement,
is a very valuable social tool;
so, just as I have separated christianity
into the christ-like vs the beastly,
I would like to embrace the UDV church
without further dwelling on spiritism;
because, the truth is that
this universe has just one one mind, one soul,
and that is how the Universal Spirit
creates the illusion that there exists
reincarnations or other forms of after life .

12.28: translating the UDV name:
. UDV (união do Vegetal)stands for union of Vegetable .
. their beneficent spiritist Center
translates to this:
O Centro Espirita Beneficente Uniao do Vegetal

. my translation of that would be:
The UnionOfVegetable's beneficent spiritist Center
but my translation would translate back to
O Centro de unionofVegetable espírita beneficente
. the spiritist Center union of vegetable
= o Centro Espírita União do vegetal .
. beneficent spiritist
= espírita beneficente .
. the beneficent spiritist Center
= Centro espírita beneficente .

transation prefers Spiritism over Spiritualism:
# The union of Vegetable beneficent spiritualist Center
A união do Vegetal beneficente espiritualista Centro
# The union of Vegetable beneficent spiritist Center
A união do Vegetal beneficente Centro Espírita
12.28: news: Spiritism vs Spiritualism:
Spiritism teaches reincarnation or
rebirth
into human life after death.
This basically distinguishes Spiritism
from Spiritualism.

According to the Spiritist doctrine,
reincarnation explains the moral and
intellectual differences among men.

Finally, unlike Spiritualism,
Spiritism is not a religious sect but a philosophy
or a way of life by which its followers live by.
Its followers have no priests or ministers
and do not follow any religious rituals in their meetings.
They also do not call their places of meetings as churches,
and instead call them by various names such as
centers, society or association.
Their activities consist mainly of
studying the Spiritist doctrine,

applying spiritual healing to the sick
and organizing charitable missions.
In countries like Brazil
the movement had spread and became widely accepted,
mostly due to Chico Xavier's works.
Today the official spiritist community has about
20 million adepts,
though due to local syncretism,
it is accepted and somehow practiced by
three times as many across the country.
Some statistics even mention
40 million people in Brazil
being adherents to Spiritist practices .
The Spiritist moral principles, according to Kardec,
are in agreement with the ones taught by Jesus .
Other moral examples like Francis of Assisi,
Paul the Apostle, Buddha and Gandhi
are also sometimes considered by the spiritists.
Spiritist philosophical inquiry is
concerned with the study of moral aspects
in the context of an eternal life in
spiritual evolution through reincarnation,
a process believers hold as revealed by Spirits.
Sympathetic research on Spiritism by scientists
can be found in the works of Sir William Crookes,
Dr. Robert Hare (Chemist), Sir Oliver J. Lodge, Dr. Emma Bragdon.
the bright side of spiritism:
. always make sure you look at both sides .
. the good side of spiritism is dignity
even in a capitalism that prides individuality:
. how do you explain to your kids,
that you're a slave?
that's easy with spiritism's reincarnation:
dad's not just a slave,
he's on a long journey you can be proud of .

the dark side of spiritism:
. so, within our system, spiritism is good;
but do we really need our system?
parenting anarchy is not wealth4all .
. the universal satanic religion is
parenting that overproduces employees,
and with that over-supply of labor
reduces the value of labor to employers:
this not only reduces wages,
but makes jobs harder to get and keep .
. any religion that promotes this hyperbreeding
is the same power that produced toxic governance
like the anti-democratic forms of communism .
. if you think communism is slavery,
you have to think parenting anarchy is the devil .

beyond our satanism:
. if we were highly valued by our community,
our pride could extend beyond self;
and our particular job would
matter less than its effect on our community .
. individualism is good for creativity,
but parenting regulation is good for community:
it reduces crime, mental illness, and taxes .

spiritism is a slaver's cult:
. spiritism was invented by hinduism
who also invented the caste system;
more than a coincidence?
how convenient it is,
explaining labor acts like untouchables
because they are reincarnations of animals .
. also, there's no reason to want better;
if you are a good untouchable
then you can reincarnate as a real person .
. hindu caste systems are slavery,
and spiritism is an excuse for
shabby treatment of the labor class .
. if someone is really acting untouchable,
why are you allowing them to reproduce that?
. caste systems are just like slavers
making laws against breeding with slaves;
imagine the paranoia,
after the way you treated your slaves,
if the slavers are married to slaves,
who can you trust?

christianity is a slaver's cult:
. Christ set a great example,
but what we call christianity today,
is not exactly what was great about Christ!
. he may have esteemed spiritism himself,
but I see no value in worshipping persons:
we should instead bow to good outcomes,
where "good" means both maximizing wealth4all,
and ensuring eternal survival of progress .
. in today's christianity,
there is no wealth4all,
but as a consolation prize to all you losers
your NEXT life will be with someone who cares!
. oh, but only if you're good for our
prideful sex addiction: unregulated parenting .
. see how christ sets you free now?
he has nothing to do with today's christians:
how you treated the least of these,
you have treated me also .
. yea, we just about nailed the little guy:
breed all you want; because,
we get all the cash,
your parents and preachers get all the glory,
and you get your pay in heaven,
just like the Hindu's untouchables .

12.29: relig/udv/christianity is a slaver's cult/the drug war:
. how many of the drug bans
really exist just so that
other evils can live?
. people who can work faster,
can breed faster;
but if you burn up on cocaine or meth
a christian can't compete with that;
because, early death is a sin;
so, then you can have an unfair advantage
at out-breeding the christians .
. either we can outlaw these burn-up drugs
or we can regulate breeding;
but a christian believes we must be
fruitful and multiplying (to out-breed the Evil!).

. granted, burn-out does have
pervasive health consequences
not just during old age causing death
-- esp'ly mental control risks .
. but if they promoted breeding regulation
then they could afford gated communities
one for each lifestyle,
and people in the meth world
would not be endangering the other worlds .
. we could also afford dosage monitors,
and make sure meth users got some sleep!

. also, christians assume that
if addictive time-wasters are removed
then we have a natural drive to do good;
but if we would regulate time-wasting;
then we could avoid other regulations .
. modern youth have no real parents
except these anti-drug and truency laws,
but even school attendance
doesn't have teeth if grades can slide;
so, time management law could mean
more monitoring of what you did do
rather than what you didn't do .

. we do allow christian stimulants
defined as ones that serve
all of us well for a long time
such as tea, caffeine, ephedrine,
numerous hormonal modulators,
various MAOI herbs,
and DXM in couph medicine .
. like TV,
they can be used for a lot of good
and not a lot of evil,
so they are generally allowed to live .
. all entheogens were banned except DXM,
until low-dose DMT recently .
. christians generally have done their best
to obstruct our real freedoms
like the careful expansion of entheogens,
and the mass use of performance enhancers
such as testosterone, meth, and smart drugs .
WARNING!

. this article concerns the drug DMT,
if you mishandle this drug,
(dosage, combinations, or setting:
IN THE CLOSET ABOUT ANYTHING ?)
it can cause 6 months of brain damage
from stress-induced cortisol toxicity
-- like you were in a car accident:
that could be time in a mental hospital ... .

12.28: History of UDV:
12.27: news: 3rd great awakening:
Tom Wolfe 1976 coined the term Third Great Awakening",
referring to the 1970s.
. the  Second Great Awakening was a rise in spiritualism
and reform movements such as temperance,
-- freeing women from drunken husbands --
other women's rights, and abolition of other slaveries  .
The Third Great Awakening,
involved the use of LSD to unveil the true self.
. the revelatory experience of hallucinogens
are described as transforming the
religious climate in America.

the First Great Awakening (1730s and 1740s)
was a Christian revitalization movement
that swept Protestant Europe and British America,
and especially the American colonies in the
leaving a permanent impact on American religion.
It resulted from powerful preaching
that gave a sense of deep personal interest,
by pulling away from ritual and ceremony .

. the Great Awakening made Christianity
intensely personal to the average person
by fostering a deep sense of  spiritual conviction,
and by encouraging introspection
and a new standard of personal morality.
It brought Christianity to African slaves
 and was a monumental event in New England
that challenged established authority.
It incited rancor and division between
old traditionalists who insisted on
 continuing ritual and doctrine,
and the new revivalists, who encouraged
emotional involvement and personal commitment.

12.21: news.relig/udv(Uniao do Vegetal)/
in the house!:
Ayahuasca intro .
Category:Ayahuasca .
ayahuasca.com news .
ayahuasca.com forums .
Ayahuasca @ wsj.com .
UDV intro .
the last of their website is 2011.07 .
. the new USA-based site is udvusa.org .

In 1968, UDV received the name of
Associação Beneficente União do Vegetal
(Beneficent Association União do Vegetal);
in 1971, the name was changed to
Centro Espírita Beneficente União do Vegetal
(Beneficent Spiritist Center União do Vegetal).

udv.org.br/Hoasca Project/Science and Health:
In 1993, after the first Health Congresses of the UDV,
the Hoasca Project was launched.

It was carried out by nine universities and research institutions
from Brazil, the United States, and Finland,
was financed by "Botanical Dimensions"  (U.S. NGO)
and involved more than 30 researchers.
The study evaluated a group of 15 people who had
been utilizing the Vegetal regularly
within the ritual of the UDV for more than ten years,
in the areas of mental and general health.
An additional 15 individuals,
who had never utilized the Hoasca tea,

were studied with the same methods
for the effect of result comparison (control group).
The CIDI psychiatric diagnosis inquiry
evaluated the past and present existence of
all types of psychiatric disorders,
including substance dependence.
The results demostrated among Vegetal users,
the absence of psychiatric disturbances
including those characterized as "addiction"
(abstinence, tolerance, abusive behavior
and anti-social behavior).
. regular users of the Hoasca tea
have a better humor;
correlating with findings on
the seratonin receptor sites
and points to a possible anti-depressant effect .
The neuropsychological evaluation demonstrated that
the members of the UDV had a
greater ability to concentrate
and a better immediate auditory memory response
than the individuals in the control group.
...
The field work (collection of data)
was completed in the city of Manaus, state of Amazonas,
and covered botanical, phytochemical, toxicological, pharmacological,
neuroendocrine, clinical and psychiatric aspects.
According to Dr. Charles Grob of UCLA,
the main researcher in the project,
"it was the most intensive and exhaustive study on the
medical aspects of Hoasca that has yet been done."
In 1994 the first articles from this study
were published in the scientific literature,
with the preliminary results of the study indicating that
the ritual use of Hoasca tea within the UDV is safe.
The general health condition evaluation
(basal clinical evaluation)
did not encounter harm to any bodily system:
respiratory, cardiovascular, renal,
metabolic, neurological, or gastrointestinal,
among the users of the Hoasca tea.
The mental health evaluation was comprehensive.
[a very selective club:]
The personality analysis of the individuals
from the UDV indicated that these subjects
tended to be more secure, calmer,
more well-disposed, happier,

more emotionally mature, more orderly,
more persistent and more self-confident
compared to the individuals in the control group.
Research Centers and Universities
that participated in the Hoasca Project
with the Center of Medical Studies of the UDV:
Escola Paulista de Medicina (UNIFESP/EPM) - Brazil
Universidade Estadual de Campinas (UNICAMP) - Brazil
Universidade Estadual do Rio de Janeiro (UERJ) - Brazil
Universidade Federal do Amazonas (UFAM) - Brazil
Instituto Nacional de Pesquisas da Amazônia (INPA) - Manaus, Brazil
Kuopio University - Finland
University of California at Los Angeles (UCLA) - United States
University of Miami - United States
University of New Mexico - United States
First Victories
 Jeffrey Bronfman
in the city of Santa Fe, New Mexico,
filed a lawsuit with the United States Federal court
seeking the return of the UDV's sacrament ...
. in the USA, for seizures in 1999,
the Sante Fe church went to court .
After almost six years, on November 1, 2005,
coincidentally a consecrated day
for the UDV religious tradition,
the Supreme Court held a hearing,
and on February 21, 2006,
it unanimously granted the União do Vegetal
the free exercise of its activities
in the United States of America.

This was an important step
in the international recognition
of
the beneficial nature of the communion of the Hoasca tea

within the UDV's religious ritual,
but the efforts of the members of the UDV to achieve this
starts with the beginning of the UDV's activities in
Porto Velho, State of Rondônia, Brazil
in the mid-sixties.
Mestre Gabriel, the creator of the União do Vegetal,
stated that the tea "is proven harmless to the health,"
which has been confirmed today through scientific studies.
At that time, the use of the tea
was already the subject of police investigation.
According to documents which are read in the sessions of the Center,
in 1967, the Mestre of the União was
called before the authorities in Porto Velho
in order to provide clarification about the tea
after he was arrested by a police officer for investigation.
Due to that situation, Mestre Gabriel
saw the necessity to register the institution.
In 1968, it received the name of
Associação Beneficente União do Vegetal
(Beneficent Association União do Vegetal),
in order to ensure its rights.
In 1970, the Chief of Police of the Guaporé Territory
prohibited the activities of the UDV.
An attorney was contracted
and once the impass was overcome,

the institution received the definitive name of
Centro Espírita Beneficente União do Vegetal
(Beneficent Spiritist Center União do Vegetal),
and its Statutes were registered in 1971.
The proscribed tea
More than a decade later, in April of 1984,
the Brazilian Ministry of Health's DIMED
(National Division of Sanitation and Medication),
published a regulation that included Mariri,
one of the plants used to prepare the Hoasca tea,
on its list of controlled narcotic substances.
Since the determinations of DIMED had criminal implications
according to the Narcotics Laws at that time,
that regulation effectively prohibited the use of the tea.
The Direction of the Center decided to suspend its sessions,
to respect the Law, as Mestre Gabriel had recommended,
and also to demonstrate to the authorities
that the Vegetal does not cause
chemical dependence in its users.
CONFEN studies
There then began a long process leading to the
legal definition for the use of the Vegetal.
All the efforts made by the Direction of the Center
were guided by the benefits
that the use of the tea had brought for
so many people and for so many years
- benefits that had already been affirmed
by our Mestre Gabriel.
With the legal assurance that the UDV would
not have to prove that the tea is beneficial
but rather that the authorities
would have to prove the opposite,
the UDV requested in June 1985 that the
President of the Federal Narcotics Council (CONFEN)
reconsider the DIMED decision
until the matter could be thoroughly investigated.
Days later, CONFEN admitted that it did not have
any scientific studies on the matter,
proving that the action by DIMED
was legally invalid.
While the UDV resumed holding sessions in its núcleos (centers),
CONFEN formed an interdisciplinary working group,
with the objective of making a decision
which considered not only the chemical aspects,
but the social interests of the
larger Brasilian society as well.
The working group participated in a
Preparo (Preparation) of the Vegetal,
at Núcleo Pupuramanta, in the State of Rio de Janeiro, Brazil,
where they were introduced, in a session of the Vegetal,
to the fundamentals of the spiritual doctrine
and life practice of Mestre Gabriel,
the creator of the União.
On August 24, 1992,
the UDV obtained a favorable decision,

with the publication of a resolution
from the Federal Narcotics Council,

excluding the Mariri (Banisteripsis caapi)
and the Chacrona (Psychotria viridis)
from the national list of controlled substances.

Transparency and cooperation
In defending its rights,
the União do Vegetal has adopted the principles of
respecting the Law,
transparency in its activities
and permanent availability to
cooperate with the authorities,

in seeking the best way to represent
the common interest.
When in 1988 the CONFEN (a Department within the Ministry of Justice)
was extinguished and on June 13th of the same year
the National Anti-Drug Council, CONAD, was created,
the UDV immediately established
a permanent relationship with the new department.
At the two National Anti-Drug Forums in 1998 and 2001,
when public authorities and civilian representatives
assembled with the objective of
establishing a national drug policy in Brasil,
the UDV participated actively.
Dozens of members - teachers, jurists,
doctors and journalists, among others -
were present at the discussion groups.
The UDV also assisted other religious societies
which make use of the Hoasca tea in contacting the CONAD,
so as to obtain a common commitment
for the responsible use of the tea,

thereby increasing our legal security.
On August 17, 2004, in South America,
a historic day in the process of
legalizing the use of low-dose DMT
the National Anti-Drug Council
approved the formal recommendation
of its Technical-Scientific Advisory Board,
affirming the legitimacy of the religious use
of the Hoasca tea (Ayahuasca).
On August 17, 2004, a historic day in the process of
the legal consolidation of the use of the tea,
the National Anti-Drug Council
approved the formal recommendation

of its Technical-Scientific Advisory Board,
affirming the legitimacy of the religious use
of the Hoasca tea (Ayahuasca).
Further results came in November 2006,
when an interdisciplinary working group
affirmed the exclusively religious use of the tea,
in addition to making other recommendations,
such as its non-commercialization, norms,
common procedures for the admittance of new followers,
and parameters for therapeutic use:
according to the working group's report,
any therapeutic use of Ayahuasca within a
non-religious professional context
will depend on the professional credentials of the therapist,
and must have a foundation in scientific research,
or will be considered illegal
and professionally irresponsible.
Mental Health and Hoasca:
Technical Note Brasília, 26 March 2010

The Spiritual Center Uniao do Vegetal (UDV),
Christian religion and reincarnation,

used in rituals the decoction
psychoactive plant species
Banisteriopsis caapi
and Psychotria sp., known as ayahuasca,
as a way to get to
what its members called mental concentration.
In UDV ayahuasca is classified as a tea,
and named Hoasca or vegetable,
and is part of their religious rituals
- a right which is permitted by Brazilian law.
The União do Vegetal does not sell tea Hoasca,
its leaders are volunteers and undergo a process of
long-term training until they can
ascend to positions director of UDV
. in 2011 the UDV's .br site was down;
but the USA site is active .

12.21: news.relig/udv(Uniao do Vegetal)/
an active official website!
. udvusa.org is the official website of the
Centro Espírita Beneficente União do Vegetal (UDV)
in the United States.
The UDV is a Christian Spiritist religion
that originated in Brazil
and is now practiced by over 17,000 people in six countries.
The UDV has received numerous civic awards
for its community and environmental service
and is recognized as a church
under the laws of the United States.
União do Vegetal literally means
"the union of the plants."
Adherents drink a tea within their religious services
that is made from two plants indigenous to the Brazilian Amazon.
The tea, known as Hoasca,
is revered as sacred by UDV members.
It is a sacrament serving to heighten
spiritual understanding and perception,
and bring the practitioners closer to God.
We invite you to explore these pages
and to learn more about our faith
and the people who practice it.
udvusa.org faq:
Approximately 270 UDV members live in the United States
and there are active núcleos in
Colorado, New Mexico, California, Texas, Florida, and Washington.

The UDV is a Christian Spiritist religion
that originated in Brazil and is now practiced by over 17,000 people.
The core beliefs of our religion center around
living a good, moral life in accord with the teachings of
José Gabriel da Costa, or Mestre Gabriel,
the founder of the União do Vegetal.
The doctrine of Mestre Gabriel teaches love for our fellow man
and the faithful practice of goodness,
in harmony with the teachings of Jesus,
to whom Mestre Gabriel demonstrated a firm loyalty
through his life's practice.
The UDV has been recognized for its community service
and beneficial work for the betterment of society
and on July 22, 2011, in recognition of
the 50th anniversary of the church's founding,
the UDV was honored in the Brazilian National Congress
and in more than 30 state legislative assemblies
and city councils throughout Brazil.
udvusa.org/santafe-county:
. July of 2009,
the Santa Fe, New Mexico chapter of the UDV
requested a building permit to construct a temple
for its religious services on the same land in Santa Fe county
where it had realized its ceremonies over a period of more than 14 years.

The Santa Fe County Commission,
ignoring the recommendation of its own hired engineers,
land use staff, and County Development Review Committee
(all of which recommended approval of the UDV's application)
voted to deny the request.

Finding that the county's decision to deny the UDV's request
was discriminatory in nature, on February 2, 2012,
the local UDV church filed a lawsuit
in New Mexico Federal District Court.
The action seeks a judgment against Santa Fe County
under the Religious Land Use and Institutionalized Persons Act (RLUIPA),
the Equal Protection clause of the constitution,
and other federal and New Mexico state laws
securing the right to free exercise of religion.

Through this lawsuit, the Santa Fe chapter of the UDV
seeks to be able to construct a house of worship
and to exercise rights already granted by law.

On May 17th, 2012, Subsequent to the UDV's filing
its Request for Judicial Relief,
the Santa Fe County defendants filed a motion
asking the court to dismiss the lawsuit altogether
(without even formally hearing the case).

On May 25th, 2012, the assistant Attorney General
for the Government of the United States filed a
"Statement of Interest in Opposition"
to the Santa Fe County defendant's Motion to Dismiss the UDV case.
This almost unprecedented show of support
from the Federal Government
(in the application of its laws protecting civil liberties)
was also signed by United States Attorney
for the State of New Mexico,
the assistant U.S. Attorney for the
Civil Division of the same U.S. Attorney's office,
and trial lawyers from the United States Department of
Justice Civil Rights Division in Washington.

On November 8th 2012, the UDV,
through its lawyers and authorized representatives,
reached a mediated settlement agreement with the
lawyers and representatives of the
Board of Santa Fe County Commissioners
bringing the federal lawsuit to a peaceful resolution.
Under the terms of the agreement,
the UDV is being granted the building permit,
which had previously been denied. 

As part of the settlement agreement
the Board of County Commissioners,
on November 27th,
signed a new order which "vacated" the previous order
"in its entirety . . . to have no force and effect
and shall have no value as precedent for
future applications of the applicant,
or any other applicant".
12.28: news: no greenhouse in my backyard:
Seagram's whiskey heir Jeffrey Bronfman
used his property as a church for the
the Santa Fe area chapter .
Bronfman began holding UDV services
in a yurt near his residence
off Brass Horse Road in Arroyo Hondo.

On March 21, 1999, federal agents raided
his Santa Fe office,
seizing more than 30 gallons of hoasca
that had just arrived from Brazil.

The Santa Fe congregation responded by filing a federal lawsuit
that demanded the return of the hoasca,
which was likened to a divine entity.
The lawsuit said the raid violated the group's rights under the
Religious Freedom Restoration act
and the U.S. Constitution.
During a hearing in 2001, Bronfman testified
the seizure of the tea harmed "the core of my being."
UDV's lawyer, Nancy Hollander
argued there are no mental or physical
maladies associated with consuming hoasca.
She said the intake is so small
that it does not cause hallucinations,
but only heightens perception.

U.S. District Judge James Parker
eventually ruled that UDV's use of hoasca
is protected under freedom of religion
but the government appealed.
The U.S. Supreme Court in early 2006
unanimously found in favor of the church,
clearing the way for the legal use of hoasca.

Three years later,
the UDV applied to the Santa Fe County
to build 11,000 square feet of buildings
on 2.5 acres of Bronfman's residential property.
The project proposal included a 7,100-square-foot temple
with room for up to 100 worshippers,
a 1,500-square-foot guesthouse for a clergy member
and an 800-square-foot greenhouse for
growing the plants used to make hoasca.
The plan also called for keeping and renovating
the existing 706-square-foot yurt.

Local residents opposed the plan at a public hearing
and the County Commission voted 3-2 last year
to deny the construction as
incompatible with the neighborhood.
UDV quickly appealed to U.S. District Court,
claiming religious discrimination.

Parker again sided with the church in September
and the county began settlement negotiations
along with a mediator.
After an all-day session Nov. 8,
the county announced a settlement
that would allow UDV to build its temple,
but not a greenhouse or new yurt.


The agreement requires UDV to limit the hours
and days of services and limit attendance,
among other requirements.
The county agreed to pay $300,000
to extend the waterline and install a fire hydrant,
$80,000 for a wastewater system on the property
and more for the church's legal fees.

A group of Santa Fe-area homeowners
is appealing
Santa Fe County's decision .
The six Arroyo Hondo homeowners object to the county
spending about $400,000 to extend a waterline
and build a sewage-treatment system there,
saying using taxpayer money
violates New Mexico's anti-donation clause
and the U.S. Constitution's separation of church and state.
"While the waterline might have
tangential benefits to the area,
the expenditure of public funds
in an effort to solve
a private developer's problems
is blatantly unconstitutional,"
Karnes told the Santa Fe New Mexican reports .
. there's an interview with an member
who says the club is rather exclusive,
but the important point is that
the camel's nose is under the tent !
. the interview points out that
dosage is the poison,
and you can trip hard drinking excessively .

  
the girl who didn't cry wolf:

. in memory of some who mishandled DMT,
(dosage, combinations, or setting:
DO YOU KNOW ABOUT UNknowABLES ?)
it can cause 6 months of brain damage
from stress-induced cortisol toxicity
-- like you were in a war zone
(that could mean time in a mental hospital ...).
"loosen up":
. what if all things are united now
and all you can think about is one thing
that we never mention?
. a bad trip's "loosen up" might be united now
to one's rectal function, ...
. now you know in your bones that we read minds;
isn't it rude that we can read your rectum?

12.28: Beyond the UDV

Ayahuasca* Cookbook @ The Resonance Project
Ayahuasca is properly the term for
the plant B. caapi or for brews containing that plant,
however the term now frequently means
any of the DMT + Harmala concoctions.
Ayahuasca Preparation: ... .

DMT seeds apparently for sale:
Psychotria viridis "Chacruna" Seeds in Berries
Shops have so much trouble offering viable P. viridis seeds
because they do not stay viable very long,
but we have the solution for that.
In the berry itself there are agents
that help to fight bacteria and other factors
that cause the seeds to become dormant.
These agents that fight off bacteria
continue to improve as the berry begins to rot.
This process will maintain the germination rate
for several months!
Traditional Use:
This shrub also known as chacruna
is part of the coffee family .
These viable seeds are sold to
grow in remembrance of a long lasting
and respected culture.
Ingestion of any part of the plant
may be dangerous. DO NOT CONSUME!
how to grow:
Germination Instructions:
    1.) Rub the seeds from the berries
    2.) Rinse with running tap water
    in screen strainer/sieve until clean
    3.) Place seeds in a bowl
    and add hydrogen peroxide (enough to cover seeds)
    4.) Rinse with hot water again in the strainer/sieve
    5.) Sow seeds in a well drained,
    slightly acidic (peat based) soil mix
    6.) Cover with 1/8 - 1/4 inch soil
    7.) Use a humidity dome and keep soil damp
    8.) Keep in bright, indirect sunlight at approx. 85 degrees
    9.) Germination will be 2-3 weeks, may continue up to 2 months
    11.) Transplant seedlings when first true leaves form
    or allow to get approximately 3" if moving outdoors
It contains small red fruit (drupes).
Each drupe contains up to 4 viable seeds (usually 2 or 3)
that are best harvested in the winter months.
Plant Care:
Plant your P. viridis in a shallow pot
to allow healthier root growth and use a well drained soil mix
rich in organic content.
This plant prefers a humid environment with 55% - 75% shade.
Maintain consistent moisture
but do not allow it to become waterlogged.
When in active growth feed the plant every 7-14 days
with balanced fertilizer.
Psychotria viridis "Chacruna" Rooted Leaves:
Note: For any of you that are caught up in
this Psychotria viridis or Psychotria Alba debate.
The forums are loaded with misinformation.
Our original first mothers given to us
by the UDV in Brazil
(the ones they use as chacruna) 20 years ago
were used to clone our first batch of plants.
The next mothers were from the Santa Daime in Peru
and they looked exactly the same.
We guarantee these as Psychotria viridis;
unless people still want to argue with the
knowledge of those two churches.

Here we offer you a little "trick of the trade".
The ultimate easy way to grow
multiple Psychotria viridis plants
with a single leaf... in fact
1 rooted leaf can produce 8 plants
and its not rare to get even more then that!
They are organically grown
and we ship them to you in fresh long moss
to help keep the leaves and roots
well protected and healthy.
Upon ordering we will email you a
"Getting Started Guide"
and of course our unlimited customer support!
12.28: web: other DMT organizations:
ayahuasca retreat .
ayahuasca association.org .

12.28: news: neurosoup.com/entheogens/ayahuasca:
Psychotria Viridis (One of the Plants in Ayahuasca)/Overview:
The term ayahuasca is sometimes loosely used to mean
any combination of an MAOI with DMT.
Although, traditionally it is made from the
Banisteriopsis caapi vine for MAOI
and other admixtures such as Psychotria viridis.
for the drugs the MAOI is to preserve .

Although alkaloid content varies
across batches and specific recipes,
one study reported that an average
100-mL dose of ayahuasca contained
24 mg of DMT,
107 mg of 1,2,3,4-tetrahydroharmine,
20 mg of harmaline,
170 mg of harmine (Callaway et al., 1996).

The beta-carboline MAOI contained in
Banisteriopsis caapi range from 0.05% to 1.95%
by dry weight and the DMT in Psychotria viridis
ranges from 0.1% to 0.66% by dry weight
(Rivier & Lindgren, 1972; McKenna et al., 1984).

Upon initial ingestion, effects can begin to be felt
between 20 and 60 minutes.
The duration of the trip lasts from 2-6 hours
of peak effects with 1-8 hours of lingering after-effects,
depending on dosage and the individual user.
Dangers:
When ingested orally, MAOIs inhibit
the catabolism of dietary amines.
Sufficient intestinal MAO-A inhibition
can lead to hypertensive crisis,
when foods containing tyramine are consumed
(so-called "cheese syndrome"),
or hyperserotonemia
if foods containing tryptophan are consumed.
The amount required to cause a reaction
exhibits great individual variation
and depends on the degree of inhibition,
which in turn depends on dosage and selectivity.

The exact mechanism by which tyramine causes
a hypertensive reaction is not well understood,
but it is assumed that tyramine
displaces norepinephrine from the storage vesicles.
This may trigger a cascade in which
excessive amounts of norepinephrine
can lead to a hypertensive crisis.
Another theory suggests that proliferation
and accumulation of catecholamines
causes hypertensive crises.

Foods to Avoid with MAOIs ...

Drugs to Avoid with MAOIs:
. not totally understood how
various MAOIs interact with the body.
Some are more likely to have negative interactions
with foods and drugs than others.
To be as safe as possible, avoid the following drugs
while you are taking an MAOI antidepressant
and for two weeks after stopping it.
All SSRIs (prozac, zoloft, and several other anti-depressants)
SSRIs block the reuptake of serotonin in the brain.
Because MAOIs inhibit the breakdown of serotonin,
the combination of MAOIs and SSRIs can lead to
dangerously high levels of serotonin
in the brain (serotonin syndrome).
Symptoms of serotonin syndrome include
nausea, vomiting, blackouts, memory loss,
increased blood pressure and increased heart rate.
    Demerol
    Cold preparations (such as Comtrex)
    Cough medications containing decongestants,
    Dextromethorphan (DXM), or Demerol
    Sinus medications
    Nose drops or nasal sprays
    Nasal decongestants
    Hay fever medications
    Diet pills
    Amphetamines --- speed
    MDMA --- Ecstasy
    MDE, MDA, and other "MD" compounds
    Cocaine --- crack
MAOIs can and will dramatically increase
the effects of some of these drugs
to the point of becoming dangerous.
Other plants and chemicals are intentionally combined with
some reversible MAOIs (plants such as Syrian Rue
or Banisteriopsis Caapi,
or their primary active chemicals the harmala alkaloids)
to intentionally increase the effects of chemicals such as DMT
(as is done in many forms of the ayahuasca brew)
or sometimes phenethylamines such as Mescaline or 2-CB.
All of these "potentiating" combinations
can be dangerous if used improperly.
 
12.21: news.relig/udv(Uniao do Vegetal)/
portalsaofrancisco's digest
portalsaofrancisco.
com.br (translate)

quoting ninhodaaguiaxamanismo.webs.com

Since many generations, shamans of the Amazon
have been using the western plant Banisteriopsis caapi
to produce a ceremonial drink called "ayahuasca".

The shamans use ayahuasca (which means "vine of the soul")
in religious ceremonies for healing,
to diagnose and treat diseases,
to meet with spirits and divine the future.

Ayahuasca (Vine of the Spirits), Quechua name of Inca origin
of this beverage also known as Sacred:
Wine of the Souls, Vegetable, Daime, or Hoasca Yagé.

It is obtained by decoction of two plants
from the Amazon rainforest Power being used:
fibers Jagube vine (Banisteriopsis caapi)
and the leaves of the shrub Chacrona (Psycotria Viridis).

Used for millennia by pre-Columbian peoples
and for at least seventy-two indigenous tribes of the Amazon.
It is used extensively in Peru, Ecuador, Colombia, Bolivia and Brazil.

Misnamed tea, this beverage it is a type of wine brewing
and has the same treatment on the maturation of wine grapes.

What is the use of Ayahuasca is an enlargement of perception,
which causes the person to access levels
and other psychic subconscious perceptions of reality,
always being aware of everything that happens.

Ayahusca
The senses are expanded, mental processes and emotions become deeper.
The journey can move in many dimensions - the flight of the soul,
the departure of the spirit from the physical body and the sensation of floating.

The experience may at some point reveal remarkable visions,
insights, produce catharsis, positive experiences of renewal and rebirth.

Archetypal visions of Power Animals, the Elemental Spirits, Deities,
scenes of past lives and visions of the future.
They open up portals to other realms of existence.
But not everyone gets visions when you first Ayahuasca experience.

The Jagube (= Mariri marshal) is the male energy,
he gives the "Force".
The Chacrona (Queen of the Forest) is the feminine energy,
it is she who gives the "Light".

The Chacrona has the active ingredient DMT (dimethyltryptamine)
that acts as a neurotransmitter responsible for
the effect "shining" of Ayahuasca,
the expansion of consciousness,
a feeling of great peace and integration with the Whole.

Our nervous system naturally produces an enzyme
called MAO (monoamine oxidase)
that inhibits the action of DMT in our bodies.
However, Jagube has as one of its components
the alkaloid Beta-Carbolines
annulling the action of MAO, which allows the action of DMT
from the leaves of Chacrona.
It is currently known to science the fact
our bodies produce in small quantities
it is found that DMT in ayahuasca.

A substance that contains DMT, to be framed as a drug
within the current scientific laws,
must contain at least 2% DMT in ayahuasca
this case the percentage is 0.02%,
ie: it is 100 times less than the minimum rate
required for the substance to be rated as drugs.

Another way to scientifically establish the degree of toxicity
of a substance is to deliver it in five guinea pigs
in doses of 01 grams per kilo.
If the dose of up to five grams pathophysiological
not damage the substance is regarded as harmless.
With Ayahuasca that mark was surpassed considerably
since reached 5.8 grams per kilogram
without causing any kind of harmful effect.

Psychiatric tests were recommended by scientific orthodoxy,
the CIDI (Composite International Diagnostic Interview),
with ICD-10 and DSM IIIR and TPQ
(Tridimensional Personality Questionnaire).

It was found on the two groups
(the "Ayahuasca users" and "nonusers of Ayahuasca")
that: "Ayahuasca users" showed up more thoughtful,
resilient, loyal, stoic, quiet, frugal, orderly, persistent,
confident, optimistic, outgoing, carefree, willing and energetic.
Also exhibited: joy, determination and high confidence in yourself.

Undoing the current speculation
that the Ayahuasca weakens the memory,
neuropsychological tests found that the memory of the group
"users Ayahuasca" performed significantly better
than the group of "non-users of Ayahuasca."

It is scientifically established that the "Ayahuasca users"
have a higher concentration of serotonin,
which explains the greater good mood of ayahuasca.
Serotonin when coupled with the very low concentration of DMT
come from Chacrona, results in a high state of mental concentration.
Currently scientists are researching a Jagube vine extract
for the treatment of Parkinson's disease and malaria.
The world's leading authorities on toxicology, ethnobotany,
psychiatry and psychopharmacology,
as Dr. Rick Strassman and Charles Grobb,
confirmed after years of intense research that Ayahuasca is not a drug,
not dull, not because any pattern of dependence,
abuse, overdose or abstinence, and that, mainly as a result of these scientific studies, it was observed the emergence of any kind of mental disorder that is subsequent to the use of Ayahuasca. During this research it was also found the lethal dose of Ayahuasca - ie: the amount being ingested by an organism that occurs to the risk of death - and the results were surprising.

The lethal dose of Ayahuasca is 7.8 liters,
ie: an ingesting person needs at once 7.8 liters of Ayahuasca
to occur risk of death.
For a job increased awareness of 12 hours
usually ingests at most 200 ml Ayahuasca.
The lethal dose of Ayahuasca is very similar to
lethal dose of passion fruit juice, which is 8 liters
- the water is 10 liters!

Ayahuasca is a major spiritual facilitators
who assist mankind to step out of the
rational, the logical, level of cerebral beta,
to climb the rung of the psyche, the supreme intuition,
the spiritual level of walking in theta.

The purpose of using ayahuasca is to raise awareness to the Astral Plane and mainly do the work for self-knowledge and self-awareness in a broader way, getting more strength to continue our reform to close the achievement inner being.

Through regular use of Ayahuasca in rituals, purify ourselves and eliminate defects (such as addictions, compulsions, addictions, hatred, envy, jealousy, etc..), And obtain cures physical, mental, emotional and spiritual.

Working with Ayahuasca is a process that requires examination, dedication, discipline, perseverance and time for a more complete benefit. Sometimes it takes several sessions to get that gift. Once you start the process of renewal and transformation, they continue.

The big step in working with Ayahuasca
is the assimilation of spiritual teachings and practice in daily life.
portalsaofrancisco.com.br (translate)
quoting geocities.ws:
Ayahuasca is a mixture of herbs Amazon, capable of inducing altered states of consciousness, usually for 4 to 8 hours after ingestion. Ranging from mild stimulation to extreme views, ayahuasca is used primarily as a medicine and as a means of communication shaman, usually a ceremony under the supervision of an experienced drinker.
The main ingredient of this tea is a jungle vine to vine mariri (Banisteriopsis caapi), such as the tea itself is also called ayahuasca (which means "vine of the soul 'or' vine with soul"). The minor ingredients are chacruna (Psychotria viridis), or chagropanga (Diplopterys cabrerana) - plants with a relatively high content of psychedelic DMT.
Nobody knows for sure how long you drink this potion. The first contact with the West that is known occurred in 1851, by Richard Spruce, the famous ethnobotanist English. When considering the comparative archaeological evidence of the use of native plant, it seems that this dates back at least two millennia.
Today there is great interest in using these sacred plants, and can regularly read about them in articles and magazines.
Why do people use ayahuasca?
Ayahusca
Tribe shaman ayahuasca Urarina

The ayahuasca induces a mental state psychedelic, visionary, and its effect is used by several people and for different reasons.
The shamans or healers take ayahuasca to communicate with nature, or to see what causes the disease of a patient on a spiritual level. In Brazil there are many religions where ayahuasca is used in ceremonies by all group participants. Ayahuasca drink and sing together transports them to a sort of trance for healing and inspiration.
In recent decades, ayahuasca has also gained the interest of the western world. Not only academic researchers in the field of psychotherapy show increased interest. Psychonauts (eg people who practice responsible use and conscious altering substances mental status) to use ayahuasca confrotarem with the richness of their minds, the infinity of the universe, and their fears produndos more, so try ecstasy resulting from the confrontation and overcoming those fears.
One effect of ayahuasca is making many people vomit, and many consumers have diarrhea. A tribe called ayahuasca of "kamarampi" in reference to "kamarank" which means "vomit". It is also called "la purge" (purge) because cleanses the body through its physical effect, and purifies the mind through meaningful experiences psicológiocas, or visions. Normally you feel totally refreshed and reborn after an intense experience.

What makes ayahuasca so interesting?

Although not solely in relation to ayahuasca, there are many fascinating reports about people who have been cured of mental problems, such as addiction or depression, for one or more sessions. This, however, can also be achieved with the use of LSD, psilocybin mushrooms, iboga, other psychedelics, or various breathing techniques and meditation, and always involves intense psychological work.
Ayahuasca is not a miracle cure in the sense that you drink the potion and all your problems disappear within a few hours. It is a miracle cure, however, in the sense that behind the surface unconscious processes and ultra mundane, that allow you to trabalhares with your mind while the effects last.
Quite unique about ayahuasca is its effects depend on a specific mixture of two plants: mariri vine (Banisteriopsis caapi) and chacruna (or chagropanga, depending on the region). It is unknown how and when the discovery was made of the mixture of these two plants by Native Americans, although many tribes and shamans have their own mythical stories explaining the event.
The main ingredient of chacruna or chagropanga is also a neurotransmitter that is found in all humans, and has a key role in all cases the unusual state of awareness. This neurotransmitter called dimethyltryptamine, or DMT, abbreviated, and is in the brain, blood, lungs and other parts of the human body. There is strong evidence that points to the pineal gland (the "third eye" in esoteric traditions), located in the center of the brain, as the main source of human DMT. In addition to finding in humans, DMT can also be found in all mammals and in a variety of plants.
Chemistry
Ayahuasca is as complex as chemistry and pharmacology. There is a wide range of natural ingredients that can be used, and an infinite amount of preparation methods, usually involving psychoactive compounds that are only now beginning to understand scientifically, such as DMT and 5-MeO-DMT. The plant ingredients, chemical processes and psychopharmacological actions described below are the most commonly known.

Banisteriopsis caapi

The primary active compounds B. caapi are the alkaloids harmine, harmaline and tetrahydroharmine. All belong to the group of b-carbolines, which means are MAO inhibitors. The alkaloid harmine was first called "telepathine." Later, scientists discovered that they had the same compound found in the seeds of P. harmala, and hence the name "telepathine" became obsolete.
Revenues of the Amazonian Indians, the main ingredient is usually the very liana (a climbing plant B. caapi). Testing different samples found 20 to 40 mg, 144-158 mg, and 401 mg of alkaloids same b-carbolines per dose.
The alkaloid harmine and other MAO-inhibitors prevent the destruction of monoamine neurotransmitters, inhibiting the action of the enzyme monoamine oxidase. In addition to activating tryptamines that are otherwise inactive when orally ingested, make certain susbtâncias normally harmless dangerous, especially tyramine and tryptophan. These compounds are present in many foods, such as cheese and ripe fruit.

Chacrona (Psychotria viridis)
and chaliponga (Diplopterys cabrerana)


The active compounds of primary leaves
and chacrona chaliponga
are N-ethylamine and N-dimethyl-tryptamine (DMT).
Test samples of the various potions Amazonian found
25 to 36 mg of N, N-DMT (N, N-dimethyltryptamine) per dose.
Has a similar structure to serotonin,
and hence has affinity for several 5-HT2 serotonergic receptors.
DMT is as LSD, a partial agonist of the 5-HT2A subtype.
When a human being takes only DMT and orally,
it is converted into aldehydes by the
inactivating enzyme monoamine oxidase (MAO).

The alkaloids of the plant b-carbolines temporarily inhibit the production of this enzyme, allowing the DMT reach the sensitive parts while still active.
Within the nervous system, these parts are located near almost all areas rich in serotonergic terminals, including the neocortex (especially the prefrontal, parietal, and somatosensory cortex) and the olfactory bulb. Outside the nervous system, 5-HT2A receptors are present in platelets (cell fragments involved liquid circulating in the blood) and some muscle.
When inhaled through a vaporizer or bong,
like
intramuscular and intravenous uses DMT has pronounced effects
without the intervention of MAO-inhibitors.
The same applies to
parenteral administration (sniff),
which is an important tradition
of the Yanomamo tribe (see Yopo).
Inhalation has effects that last up to 30 minutes.
The nasal insufflation of DMT
has effects that last up to 60 minutes.
Oral administration of DMT with a
corresponding quantity of MAO inhibitors
has effects which last for at least 3 hours.

Unlike chacrona the chaliponga contains
not only DMT (0.17 to 1.75% of the leaves),
but also N-methyltryptamine, 5-MeO-DMT,
bufotenine and N-methyltetrahydro-b-carboline.
The branches contain more or less
the same formula but without bufotenin.
The 5-MeO-DMT (5-methoxy-dimethyltryptamine)
is, as DMT, psychedelic agent.


DMT

The scientific status of DMT, though the properties of the compound visionary is the byproduct of metabolism. In light of an ayahuasca experience, this conclusion obviously appeals to more scientific research. However, as the DMT is as illegal as LSD and heroin, is complicated for interested parties unable to search the compound.

Dr. Rick Strassman,  a professor at the medical school of the University of New Mexico, managed to survive the bureaucratic jungle of
FDA (Food and Drug Administration),
DEA (Drug control administration) and other U.S. authorities.
In 1991, he initiated the first official
psychedelic research program in the United States since 1970.
In 2001, Strassman published his findings
in his book "DMT: The Spirit Molecule '.
DMT is constantly produced by the body and is probably involved in the process of dreaming. It is also one of the few substances that can cross the blood brain barrier. They know almost nothing about the functioning (extremely psychedelic) DMT.
Nowadays DMT is increasingly used by psychonauts,
including its smoked form.
They use botanical extracts of acacia Jurema
(Mimosahostilis),
which are sufficiently pure
enough to contain DMT for activation by inhalation.
Have smoked the leaves or other unpurified plant containing DMT, usually accurate to many deep breaths to achieve a very smooth effect. This leaves you exhausted before the effects begin.

A recipe for the extraction of DMT is shown below. Please note that the extraction of DMT in addition to being a potentially dangerous chemical process, it is illegal in most countries.

Extraction DMT

One. Cutter ½ pound of root bark of Jurema into pieces of 5 cm, and all triturated in a blender with cover glass, only a few pieces at a time.
2nd. Extraction polar: a plastic container filled with 4 liters of white vinegar with ¼ and ¾ of water. Put crushed jurema in a crockpot 3 liters, and part of the solution fills with water and vinegar. Mix well and put the pot on "high". After 2 hours, remove the ceramic part of the electric cooker, holds it with the lid slightly opened, and dumps most of the liquid to a glass jar with a large mouth or a stainless steel pot 3 liters. Pour the rest of the solution of vinegar and water in crockpot. Stir well and put the pot on "high".
3rd. After 2 hours, remove the ceramic part of the pan electrical secure it to the lid slightly opened, and dumps all the liquid in the glass jar or stainless steel pan. Remove the shells from the root and keeps two extractions mixed in plastic container 4 liters. Let vegetable particles landed on the bottom of the container overnight. Then pour the liquid into a glass jar 4 liters, being careful not to let pass the particles vegetables. Throw away the remains vegetables and saves the contents of the glass jar.
4th. Basifying: Mix first a solution of 5 tablespoons (63 grams) of sodium hydroxide (caustic soda or NaOH) with ½ liter of warm water. Stir well. Add this mixture slowly to the glass jar, then slap the jug (you can use a glass jar with a lid). Gently shaking the jar forward and backward for 1 minute to misturares content.
5th. Extraction nonpolar: Board 250 ml of VMP naphtha to glass jar. Gasket amount of warm water just sufficient to jar to turn up the liquid level up to 2.5 cm below the bottleneck and then slapping the jug. Gently shaking the jar forwards and backwards for 5 minutes to misturares content. Let the jar stand undisturbed for at least 4 hours. Now there are two layers visible in the jug, one darker at the bottom, and a smaller and transparent above. Using a dropper (cooking) of glass sugares the transparent layer from the top, and put in a glass vial with sealed lid ½ liter. Be careful not to sugares nothing dark liquid from the lower layer to the glass jar.
6th. Precipitation by freeze: Place the tightly sealed glass jar in the freezer for 3 days to precipitate the crystals. Preparing a filtration system placing a funnel into a glass vial ¼ liter with sealed lid, and placing a coffee filter paper into the small funnel. Stir strongly VMP naphtha in glass jar capped misturares for all crystals accumulated at the bottom, and it turns quickly while the mixture is still very cold in the filtration system. Crude crystals of DMT, yellowish color, will be visible on the filter paper. Let the crystals dry completely still in the filter paper into the funnel.
7th. Wash: Prepare a solution for washing, mixing equal parts of distilled water and ammonium hydroxide (ammonia strong demand for cleaning) and placed in a ½ liter container. Carefully poured 100 ml of the wash solution over the crystals (still on the filter paper) for lavares. Remove the filter paper from the funnel, open it and flatten it and let the crystals dry completely. Now you have 2.5 grams of white crystal DMT, which are at least 50 Strong doses.
Canary grass (Phalaris arundinacea)
This plant is one of the few sources of DMT
which grows wild in the Netherlands.
Its use as an ingredient in ayahuasca analogs
has been little researched.
Jim DeKorne, author of "Psychedelic Shamanism",
was one of the few people who posted information about the process of transformation of reed canary grass in substance manageable.

His idea of removal of reed canary grass is this:
One. Mince the grass
2nd. Water Board "sufficient to prepare a soup that can dump"
3rd. Acidify to pH 5 or thereabouts
4th. (Optional) Leave the soup thickens acidified in a crockpot, all night, never letting the liquid evaporate. ("You may have repeating the operation twice or three times until you can dissolve all alkaloids")
5th. Soup filtered with a gauze to cheeses, and then with a coffee filter paper.
6th. Gasket 10 to 15% by mass of the solution with a solvent like methylene chloride, ether, chloroform, or naphtha.
7th. Stir vigorously
Eight. Residues remain in the solvent, and the desired substance will remain in the water.
9th. Separating water from the solvent.
10. Gasket a base to the aqueous solution in small increments until the pH reach 9 or 10. This converts the alkaloid free base.
11. Extract four times with 10 mass% of the solution with an organic solvent first at an interval of 24 hours and then at three weekly intervals. The solvent layer will take a darker color, usually yellowish brown or reddish-brown. It takes about a month until all manage to extract the alkaloids, and the solution should be stirred at least twice daily during the extractions.
12. Let evaporate the solvent from the fractions of the extracts combined. Now you have the alkaloids.
In a later publication of "The Entheogen Review,"
DeKorne has more information about the
extraction of reed canary grass:

"The latest development is
no longer being necessary chemical extractions
- throws several handfuls of the herb in a juice-makingmachine,
and you will get about a cup of liquid incredibly powerful.
One teaspoon (an MAOI, of course) is a normal dose for a strong plant.
Just two tablespoons proved strong enough for one of my
correspodentes-overdosed!
The juice can be dried and smoked in a bong
- two inhalations are usually sufficient. "

Di-Methyl-Tryptamine
A CIPO AND A LEAF
Hoasca or Ayahuasca is a decoction made from the vine or Mariri Jagube and leaves of the shrub or Chacrona Queen, whose active ingredients are respectively the B-carbolines and Dimethyltryptamine (DMT).
Here we demonstrate the chemical behavior of Ayahuasca tea Hoasca or in the human body, aiming to reflect on the "Altered States of Consciousness" mediated by the drink.
For an easier understanding, we gather the terms that appear throughout this Annex:
A - Nervous System:
The central nervous system consists of the brain and spinal cord. The peripheral nervous system consists of the emerging spinal nerves (spinal nerves) and the brain (cranial nerves).

B - binder substances:
These are substances that react with enzymes (receptors). The receptors may belong to two groups: those that remain fixed in a membrane (such as neurotransmitters) or may be dispersed in the cytoplasm (as enzymes type Mono Amino Oxidase - MAO).

The substances ligands bind to receptors at the level of central nervous system to produce their effects. Substances ligands to reach the central nervous system has to go through a selective barrier between the blood and cerebrospinal fluid. Some binders are present in only when certain concentration, others not. The substances binder must reach the barrier in a suitable concentration to penetrate the central nervous system and is such an important factor in a chemical bond that, when the concentration of a binder increases, it gives ligand-receptor binding. When the concentration of binder decreases, the connection breaks down.
C - Serotonin:
Substance ligand or neurotransmitter modulator, ie, one that increases or decreases the intensity of individuals' responses to sensory stimuli. Serotonin is a sensitizer that reduces the threshold between stimulus and response. Serotonin what would be the pedal of a piano's keys for: it modulates the intensity of the sound emitted by the keys (other neurotransmitters).

D - MAO:
A Monoamine oxidase is an enzyme and a soluble receptor whose function is to control usually the action of neurotransmitters, by reducing breakdown (hydrolysis) the concentration thereof. What matters is the level of neurotransmitters that their action has not been uninterrupted. The nervous system responds only to pulses rather than continuous actions. The MAO controls the levels of concentration of serotonin and other substances such as, for example, the DMT.

E - B-carbolines (Harmina, Harmaline, Tetrahydroharmine):
Substances derived from alkaloids or Jagube mariri vine (Banisteriopsis caapi) MAO inhibitors. They are called MAOIs.

F - DMT:
Substance alkaloid present in the leaf Chacrona or Queen (Psychotria viridis). The DMT (Dimethyltryptamine) is a binder for both the soluble enzyme MAO as receptors for serotonin. The DMT alone is orally inactive and can only act on serotonin receptors if not broken by MAO. At tea, DMT is orally active because it is associated with B-carbolines MAO inhibitors that preserve the concentration of DMT. The DMT has a formula very similar to the incumbent by Serotonin and its receptors.

Below the active members of the tea plant:
    Banisteriopsis caapi (mariri or Jagube) B-carbolines:
6-methoxytryptamine - tetrahydroharmine - harmine - harmaline

    Psychotria viridis (Leaf Chacrona or Queen) Tryptamines:
monometiltriptamina - N, N-dimethyltryptamine (DMT) * - 2-methyl-1 ,2,3,4-tetrahidrocarbolina.

TEA:
    In vine: harmine - harmaline - tetrahydroharmine
    In sheet: dimethyltryptamine
The DMT when administered intravenously, intramuscularly or intraperitoneally is active, although their effects differ from those achieved through the beverage, which is component.
1 - According to Dennis McKenna, UCLA,
Hopp and his collaborators found that harmine has a significant antitripanossômica action against Trypanosoma lewisii. This finding may explain why the prophylactic use of Ayahuasca in the mestizo ethnomedicine malaria and parasites.

2 - Peter Furst, in Hallucinogens and Culture, said:
"harmaline looks like substances that derive from the pineal gland of mammals. Particularly, the 10-methoxy-harmaline resembles harmaline in its subjective effects. This suggests that harmaline can derive their activity from the imitation of a metabolite that normally participates in the control of the states of consciousness. " "The active chemical systems of the human brain are close relatives of substances that promote the growth of plants, including several that are powerfully psychoactive."

Terence McKenna, in The Food of the Gods, says the similarity between serotonin and DMT is such that "may indicate the great antiquity of the evolutionary relationship between the human brain and metabolism of these specific compounds."

3 - I quote here an excerpt from the book
The Food of the Gods, TerenceMcKenna, quite enlightening on Dimethyltryptamine (DMT),
found not only in leaf chacrona:
"In the Amazon basin, some tribal peoples have a tradition of
using plants that contain DMT . They use the sap of
Virola trees, relatives of nutmeg,
or roasted seeds and crushed Anadanthera pilgrim,
a huge tree legume.
commonly used method is to smell the powdered plant material.
You need a friend who blow through a reed full of fine powder
first in one nostril, then the other. "

VIEWING THE STAGE OF EVENTS
The point of contact between two neurons is called the synapse and, almost always, is formed by the junction between the axon terminals of one neuron and the dendrites of another.
The nerve impulse usually follows this order:
Walk to the axon ---- it ---> dendrite
While the transmission of a nerve impulse occurs thanks to a phenomenon electrical transmission between two neurons is effected by chemicals called neurotransmitters, species "chemical messengers". There is indeed continuity between two neurons but a small space between the ends of the axon and dendrites, called Synaptic Cleft.
Various substances have been identified as neurotransmitters, for example acetylcholine, noradrenalin, serotonin, etc.. The action of DMT occur in the region of Synaptic Cleft, where coexist corresponding to as many receivers as there are neurotransmitters.
VIEWING EVENTS
The dimethyltryptamine (DMT), a substance that relates to Miração is not orally active, because we have the enzyme monoamine oxidase (MAO) present in peripheral tissues of the central nervous system, which demobilizes its action. The harmine and harmaline alkaloids group B-carboline, contained in the vine, are called MAO inhibitors (MAOIs), and have their own effects entheogens. MAOIs possible, so the action of DMT.
The concentration of B-carboline in this dose is lower than the level expected for their action entheogenic appear, however, much higher than the level needed to MAOI activity. There is a certain level of concentration that allows the action of MAO B-carbolines.
The native peoples of the Amazon brilliantly exploit these facts in their quest for techniques to gain access to crucial dimensions magic to shamanism. By combining the Ayahuasca plants containing monoamine oxidase, they explore long a pharmacological mechanism (inhibition of MAO), which was only described by western science in the 1950s.
The reactions of the body of an individual consumer Hoasca vary infinitely, the main constraints:
A) The pre-disposition personal (psychological, social and organic) of each consumer.
B) The change in concentration of psychoactive drink, because it is the result of empirical mode of production, devoid of scientific standardization.
C) The variation of concentration of the psychoactive beverage, the active principles of the vine are due to the type of terrain in which it is planted, the season it is harvested, etc..
 portalsaofrancisco.com.br (translate)
quoting www.ayahuasca-info.com
In botany ayahuasca distinguished 3 groups of plants:

Without plants MAOIs properties visionary DMT are not present, they will be destroyed in the body before reaching the sensitive parts of the brain DMT. In other words, a potion is inactive if only one plant carrier DMT. Plants are known more addictive tobacco, San Pedro cactus, and the coca plant.
One. Stem B. caapi, family member Malpighiaceae
2nd. Syrian rue seeds (P. harmala)
3rd. Leaves chaliponga (D. cabrerana)
4th. Flowers trombeteira (Brugmansia suaveolens)
5th. Flowers manacá-large (Brunfelsia grandiflora)
Ayahuasca can be prepared with any mixture of a MAO inhibiting plant and a plant of DMT, though strictly have to contain the vine Banisteriopsis caapi (Figure 1), a MAO inhibiting plant also called ayahuasca.

Although many plants produce DMT, ayahuasca is traditionally prepared with the leaves of either chacruna (Psychotria viridis) and the chaliponga (Diplopterys cabrerana figure. 3). The first is used in the Amazon basin and the second in mountainous regions where ayahuasca is used. If you do not use the creeper B. caapi component MAO inhibitor, or you use other plants beyond chacruna or chaliponga as sources of DMT, your potion called a ayahuasca analogue or "anahuasca".

Ayahuasca (Banisteriopsis caapi)
Ayahuasca is a Quechua word, the language of the Inca empire, which means "plant Soul", "plant with soul," or "plant the dead." The plant ayahuasca, Malpighiaceae family member, is considered the most important "teacher plant". According to most Indians ayahuasqueros (frequent users of ayahuasca) the effects of Plan B. caapi are their main source of botanical knowledge.

Shamans Indians discovered more than 40 varieties of plants ayahuasca, eg tucunacá and caupurí. The plant is cultivated, usually through cuts, the Amazon basin over Peru, Ecuador, Colombia and Brazil. Place a new branch or the end of a branch in water, and after the root plant in the ground and watered well.

The branches of the giant timber B. caapi are quite long and branch repeatedly. The leaves may have 8 to 18 cm in length and 3.5 to 8 cm wide. They are green, round, oval and pointed. Flowering occurs rarely and only in tropical and humid, the inflorescences grow from axillary panicles, and are four flowers. The flowers are between 12 and 14 mm, with five sepals white or color pale pink.

Chacruna (Psychotria viridis)
The chacruna, such as coffee, is the family Rubiaceae. It is a shrub that grows in the tropical lowlands of the Amazon and is grown in Colombia, Bolivia and Brazil this. This perennial shrub can grow into a small tree, although most crop plants has between 2 and 3 meters. The oval leaves, long and narrow, are light green to dark green and glossy on top.

The flowers are attached to long stems and petals are whitish-green. The seed culture was found to be much less effective than the use of cuts. With chacruna need only plant a small part of the plant directly in the soil and give it plenty of water. Even if only one branch with two leaves can be used for this purpose.

Chaliponga (Diplopterys cabrerana)
Also called chagropanga, this plant was called Banisteria rusbyana when it was discovered. It was also called Banisteriopsis Banisteriopsis rusbyana and cabrerana and, as Banisteriopsis caapi, a member of the family Malpighiaceae. This tropical vine is found only in the Amazon basin over Ecuador, Peru, Brazil and Colombia. It grows wild in the forests, but is more often in cultivation.

The plant is cultivated in private gardens with cuts. Let up a new branch or the tip of a branch in water to root. It can also be planted directly in the soil moist jungle. This vine has long opposite leaves oblong oval shape and toned retusa. The inflorescences, each with four tiny flowers grow from the petiolar armpit. However the plant only gives flower rarely, and almost never when it is grown.

Other plants MAOIs
The plant inhibiting MAO more common after B. caapi is Syrian rue (Peganum harmala, Figure 2), a family member Nitrariaceae. This is an oriental plant whose seeds are highly potent in inhibiting substances MAO. Syrian rue was fully adopted by Westerners for making the brew, especially since it is much cheaper and easier to prepare than the MAO-inhibiting plant potion original (which is obviously the ayahuasca vine). There are known many other plants MAOIs such as passionflower and cocoa. But none seems to be powerful enough to be effective in ayahuasca analogue.

Other plants DMT
The list of DMT plants is always increasing. As mentioned previously, the potion is made with traditional chacruna or chaliponga. Many people use the root of Jurema (Mimosa hostilis) for traditional susbtituirem leaves. Another plant additive gaining popularity is the flower of Illinois (Desmanthus illinoensis), as jurema in, is a descendant of the family Fabaceae, and which uses the root bark.

Leaves of some species of acacia (also Fabaceae family) are useful in the preparation of analogues of ayahuasca, as Acacia maidenii. Certain trees ferrule, Myristicaceae family produce DMT in the root, but this is usually smelt (after being processed) instead of being consumed orally with a MAO inhibiting plant. The Western have also experienced the reed canary grass (Phalaris arundinacea) family Poaceae, which is sufficiently powerful for the preparation of an analogue of ayahuasca.


Plants additive
An additive plant is any plant that the preparer ayahuasca decides to join the mix. The leaves of the coca plant (Erythroxylum coca family Erythroxylaceae), tobacco (Nicotiana tabacum and N. rustica family Solanaceae), mescaline cacti Peyote (Lophophora williamsii) and San Pedro (Trichocereus pachanoi, pachanoi Echinopsis, Trichocereus peruvianus and Echinopsis peruviana), and various types of jurubebas (family Solanaceae) as Brugmansia, all components are additives that can be added to the brew for various purposes pharmacological or spirit.

The Urarina, for example, are Indians of northeastern Peruvian Amazon, who practice a form of shamanism ayahuasca ritual largely based on the use of trumpeter (Brugmansia suaveolens, Figure 4), a shrub that contains hyoscyamine, atropine and scopolamine. The Indians Kofan, northeastern Ecuador and southern Colombia, regularly use the large-Macana (Brunfelsia grandiflora, figure 5), another family member

Solanaceae rich in scopoletin. Other plants are known additive guayusa Ilex (family Aquifoliaceae), a kind of guarana (Paullinia yoco, also a member of the family Sapindaceae) probably due to its high caffeine content, and Brugmansia ignensis.
portalsaofrancisco.com.br (translate)
quoting www.espiritoguerreiro.com
What is Ayahuasca?
Elucidated although SCIENTIFIC RESEARCH on AYAHUASCA NOT claim that this substance is addictive and no harm to the human body and the psychic apparatus, which can be proven through various studies that will be exposed on this site and also for decisions NATIONAL COUNCIL ON POLICY DRUGS - CONAD, as RESOLUTIONS No. 05 of 04 November 2004 and No. 01 of 26 January 2010, information that can be confirmed by the Chief Minister of the Cabinet of Institutional Security of the Presidency of the Republic and President of the National Council of Policies Drug, ARMY GENERAL JORGE ARMANDO FELIX or EXECUTICO SECRETARY OF CONAD, GENERAL DIVISION OF YOG PAULO ROBERTO MIRANDA UCHÔA. Ayahuasca does not cause physiological dependence or behaviors associated with addiction as abstinence, behavior or abuse of social loss due to system serotoninégico. Not observed physical or psychological deterioration with regular use (Callaway et al. 1999).
Did you know that a substance has on its biochemical composition Dimethyltryptamine (DMT), she needs at least 2% DMT in its pharmacology to be framed as a hallucinogenic drug?
The AYAHUASCA DMT has 100 times less than is stipulated by SCIENCE: standard pharmacological composition is 0.02% DMT, so according to international scientific standards, Ayahuasca can not be considered drugs, so that does not appear the list of prohibited substances of the United Nations - UN.
VISION ON SCIENTIFIC AYAHUASCA
Rodrigo Borges of Grandma - Biologist

Introduction

The terminology of the word "ayahuasca" has many meanings, the most peculiar "whip the soul" and "little death" (Lakota, 2007).
The first reports of this drink Europeans were made by the Jesuits, who described it as a "diabolical drink", possibly for its psychoactive property. The usefulness of this decoction was only described for Europeans by Richard Spruce, in 1873 (CALLAWAY, 2005a).
Ayahuasca, or Daime "Wine of the Souls" is the resulting drink the decoction of two plants native to the Amazon: jagube - Banisteriopsis caapi [(Spruce ex Griseb.) CV Morton], liana family Malpighiaceae,
and chacrona - Psycotria viridis (Ruiz & Pav.),
bush family Rubiaceae, which can reach three feet tall,
which only utilize the leaves (Freitas, 2002).

Pharmacology
The B. caapi contains beta-carbolines like harmine, tetrahydroharmine, and harmaline (MAO-inhibitors MAO). Viridis Psycotria already contains mainly N, N-dimethyltryptamine (DMT) receptor agonist 5-HT2A serotoninérrgicos (McKenna et al. 1984).
Even though it is a powerful psychoactive, N, N-dimethyltryptamine is inactive at doses of up to one gram orally, probably due to degradation by the enzyme MAO gastrointestinal tract and liver (McKenna, 2004). However, when the DMT is combined with MAO inhibitors, such as beta-carbolines, becomes capable of reaching the circulatory system and central nervous system, producing its psychoactive effects (McKenna et al. 1984), the effect being DMT prolonged hyperactivation of the brain functions of perception (perceptual) knowledge (cognitive) and memory, which represent the basis of the human psyche, with regard to operational aspects of consciousness: learn, understand and memorize or recall (Freitas, 2002 ).
Inhibition of both systems, MAO and serotonin reuptake inhibitors, beta-carbolines by the present jagube can result in high levels of serotonin in the brain (McKenna et al. 1998).
Absence of dependence
Drug-Addiction is a chronic disease characterized by a strong compulsion to acquire and consume a given psychoactive drug and a high incidence of relapse after prolonged abstinence in (Koob, 2000; Nestler, 2002; White, 2002; Kalivas et al., 2003 ). Undoubtedly dopamine molecule is most directly implicated in addiction to drugs of abuse, mainly acting dopamine in the mesolimbic pathway, a set of dopaminergic neurons that originate in the ventral tegmental area and projecting to the nucleus accumbens and prefrontal cortex (Koob , 2000, White, 2002; Nestler, 2002; Wise 2002). Further, it is known that the serotonergic system modulates actively functioning of dopaminergic signaling (Vengeliene et al. 2008). In this sense, the pharmacological manipulation of serotonergic system is an important therapeutic target in the context of addiction.
Ayahuasca does not cause physiological dependence or behaviors associated with addiction as abstinence, behavior or abuse of social loss due to system serotoninégico. Not observed physical or psychological deterioration with regular use (Callaway et al. 1999). Unlike alcohol, cocaine and amphetamine, which use dopaminégico system, causing large pleasure Nives
Absence of toxicity
From the standpoint of metabolic serotonin levels increase after the MAO inhibition by stimulating the vagus nerve of the brain, which innervates the gut. Evacuation of the upper and lower digestive tract can occur with ingestion of excessive doses of Ayahuasca, which is a natural reflex that acts as a false defense mechanism against the possibility of an "overdose" fatal case (CALLAWAY, 2005b), making it even More ingestion of the lethal dose.
Lethal dose is the amount of a substance that once ingested leads to death, and Ayahuasca this dose is 7.8 liters. For comparison, the lethal dose of pure water is 10 liters, the passion fruit juice, whiskey and 8 liters of liquor and Brazilian 1 liter. It is noteworthy that in a ritual of heightened consciousness 12 hours in certain institutes is swallowed up in 200ml of drink (Lakota, 2007).
Hallucinations or visions?
According to the pharmacological point of view, DMT, LSD, mescaline and psilocybin are considered hallucinogens first class (DITTTRICH, 1998), because these are agonists of 5-HT2A, hallucinations occurring.
DMT is present in mammalian tissues, marine animals and amphibians. In humans is an endogenous substance found in blood, urine and cerebrospinal fluid. Possibly released by the pineal gland, DMT is produced in deep states of meditation, birth and near-death experiences (Strassman, 2001).
The ß-carbolines may show some psichoactivity, and may contribute to the psychotropic activity generally provided by the Daime, but it is probably incorrect to characterize the psychotropic properties of ß-carbolines as hallucinogenic or psychedelic (Shulgin et al., 1997). In regular dose of Ayahuasca, the ß-carbolines are below the threshold of its hallucinogenic dose (MCKENNA, 2004).
Some authors believe that the use of the term "hallucinogen" for Ayahuasca is not appropriate, because this manifests visions, not hallucinations. However, more studies need to be a better classification.
Properties teraupêuticas
In the last decade it has been observed a particular interest in the use of drink for therapeutic purposes. These works are based on the fact that the Ayahuasca, although potentially psychoactive not have other significant adverse effects. In fact, in a comparative study, found that between Gable codeine, methadone or mescaline, DMT is the compound that has a larger therapeutic window. Moreover, unlike methadone or codeine, DMT has minimal potential to cause addiction (Gable, 2007). Although Doering-Silveira and colleagues found that adolescents who used a religious context Ayahuasca showed no loss of performance on tests of attention quick, visual search, sequencing, psychomotor speed, visual and verbal skills, memory and mental flexibility (Doering-Silveira et al. , 2005).
According to McKenna, the personality analysis of experimental subjects (with Ayahuasca) people tended to be more secure, calm, willing, joyful, emotionally mature, orderly, persistent and confident in themselves in relation to the control group (McKenna et al. , 1998).
The therapeutic potential has been reported by several authors in the case of therapy for addictions (alcohol abuse, tobacco, amphetamines, etc.), as in some treatments of psychiatric disorders, such as alcoholism, depression, autism, schizophrenia, attention deficit disorder by hyperactivity disorder, senile dementia, are based on certain substances in the Ayahuasca capable of modulating the expression of genes of serotonin transporters (McKenna, 2004).
The therapeutic use of the "Wine of the Souls" has been studied by several groups of researchers who found that acute consumption of the drink, but did not change significantly the symptoms of patients with generalized anxiety disorder, dramatically reduces symptoms in patients with syndrome Panic (Santos et al. 2007).

Still, in a recent study conducted at the
University Hospital of Harvard University,
were asked 40 users who used Ayahuasca weekly.

Among these, 19 users had criteria for psychiatric disorders. We observed a partial remission of psychiatric symptoms in 24% of these patients, 32% of the 19 participants believed that the reduction of symptoms was related to the religious issue associated with the use of Ayahuasca. The most interesting finding was that the work of the 40 participants, 60% had a history of addiction to alcohol or other drugs of abuse. Still, considering the sample with addiction problem, 55% reported complete remission of symptoms, and 21% believed that the "cure" was due to the religious aspects associated with the use of Ayahuasca (Halpern et al., 2008).
The affective disorder generically called "depression" is characterized by feelings of sadness, self-depreciation, devaluation, abandonment, guilt, hopelessness, suicidal thoughts, apathy, inability to feel pleasure, distress, "emotional void" and physical changes such as sleep disorders , appetite and sexual function, indigestion, dry mouth, palpitations, tremor, sweating, difficulty concentrating, difficulty breathing, pain, etc. (Graeff and Brandão, 1999). This phenomenon has relationships with psychiatry, genetics, experimental psychology, psychopharmacology, neurochemistry, neurophysiology and molecular biology, which confirms their possible neurobiological bases (Santos, 2006).
Pharmacologic treatment of depression have used various substances in recent years, among them, the monoamine oxidase inhibitors (MAOIs), tricyclic antidepressants and selective serotonin reuptake of serotonin. The MAOIs are antidepressants that irreversibly or reversibly inhibit MAO-A which preferentially desamina noradrenaline and serotonin, or MAO-B which, in turn, desamina beta-phenylethylamine and benzylamine, increasing concentrations of these substances in the brain.
The main pharmacological action of tricyclic antidepressants is the ability to block the neuronal reuptake of monoamines brain, including, serotonin and norepinephrine. Antidepressants inhibit the reuptake of serotonin prevents the return of this neurotransmitter to the presynaptic neuron, causing serotonin remain longer in the synaptic cleft, ie acts as an indirect agonist serotonin. The three classes of antidepressants have the ability to increase the concentration of serotonin in the brain by blocking their reuptake or inhibiting their deamination (Santos, 2006).
The fact of the Ayahuasca possess alkaloids in chemical composition capable of inhibiting monoamine oxidase (harmine, harmaline and tetrahydroharmine), selective serotonin reuptake (tetrahydroharmine) and mimic the action of this neurotransmitter (DMT), properties shared by various substances used in pharmacological treatment depression, raises the possibility of improvement of these conditions with the use of Ayahuasca (Santos, 2006).
From the foregoing, it is clear that Ayahuasca has therapeutic potential for addiction and depression. The use of certain plants for the treatment of drug addicts has already been applied for some years, as in the case of Tabernanthe whose active agent is iboga ibogaine, used to treat heroin addicts, cocaine, amphetamine and alcohol (Hittner and Quello, 2004).
Final Thoughts
It is the responsibility of the "Godfather", spiritual leader of the institute, take precautions, like not ingesting Ayahuasca in cases of pregnant women over three months, surgery nearby restricted medication use, history of mental disorders, hepatitis, as well as people physically debilitated. Finally, one should not use drugs or mix with Ayahuasca.

Hoasca: Science, Society and Environment
Beneficent Spiritual Center Uniao do Vegetal
mercado-de-letras.com.br/livro-mway (translated)
Hoasca: Science, Society and Environment
(Organization: Joaze Bernardino-Costa)
• Joaze Bernardino-Costa
This comprehensive publication about the
Beneficent Spiritual Center Uniao do Vegetal
is a complex portrait of a religious organization
that uses two Brazilian psychoactive plants
as part of their spiritual rituals in Brazil, USA and Europe.
The focus of the book is its history, organizational structure,
scientific knowledge of plants,
spiritual beliefs and ritual use by teenagers.
Alliances between UDV and other religious organizations,
which use the sacrament as Hoasca are presented.
This book gives us an insight into a complex social movement
well ahead of his time.
For those interested in spirituality in the twenty-first century,
it is imperative to have this book in your library.

"In Brazil it is too strong a discourse of national unity
in which it emphasizes that we have in common between us.
Beside him is allowed to viceje praise of difference,
but in general so subordinate as a minor difference,
manifested, for example, called on customs and traditions,
or so, that takes refuge far away, in forests and rivers,
in a seemingly exotic
and we can not protect the threat of contagion.
This book, against the established trends, among others
is an example of a new type of trend:
the strong difference, which, however,
is getting closer to us and wants to speak for itself.

Who speaks here is the UDV,
Beneficent Spiritual Center Uniao do Vegetal .
He also appeared in distant forests and rivers,
more specifically in the former territory of
Guaporé today Rondônia,
its founder being a soldier of rubber from Bahia.
But it was not hidden for long and therefore,
as in the case of other religious groups
that somehow seemed to threaten the country's
self-image that was intended one,
was the subject of harsh repressions.
Still grew appeared,
exceeded the limits of an exclusively religious group
(in this case shuffling our categories)
and moved its headquarters to Brasilia,
the political center of the country.
This book is the product of an
international congress that demonstrates
the institutional maturation of the UDV.
Him present their own visions of himself
and of issues of great public interest, such as
science, environment, freedom of religion,
the sacred dimensions, neuropsychology,
use of psychoactive drugs, education, memory, charities, law,
relations between state and society.
Thus, demand is recognition and the establishment of a
relationship of dialogue with academia and symmetry.
Academy in which many of the participants are intellectuals,
moreover, inserted in several ways.
www.scielo.br/scielo.php(translate)
State and Society
Print version ISSN 0102-6992
Soc state. vol.27 no.1 Brasilia Jan. / Apr. In 2012
REVIEWS
Hoasca: Science, Society and Environment
Ivanilde G. de Moura
IV Assistant Professor, Faculty of Humanities and Philosophy
at the Federal University of Goiás Email: ivamoura56@gmail.com

COAST-to BERNARDINO, Joaze. Hoasca: Science, Society and Environment
(Campinas: Market das Letras, 2011)

The book Hoasca: Science, Society and the Environment,
meets forty-four authors / those with different training areas,
which, in speeches, interviews, research reports, articles, etc..,
Show the Beneficent Spiritual Center Uniao do Vegetal - CEBUDV (União do Vegetal)
as to their specific user in religious rituals Hoasca tea (ayahuasca)
and that this condition printed in its relations with
scientific knowledge, society and the environment.
The material presented here enables the reader, scholar, scientist,
knowing a religion hoasqueira Brazilian cinquentenária
in its path from the forest to the urban domestic and international,
through its organizational structure, its scientific knowledge of plants
used in the preparation of tea , their spiritual beliefs,
their alliances with other user groups, their charitable practices,
its environmental actions.

The collection is organized into three parts,
preceded by the presentation of the institutional structure
and functioning of the União do Vegetal,
its mission, and the expansion of ayahuasca petition
for recognition as Intangible Heritage of Brazilian culture.

In the first article, Building the world's Hoasca:
the organization of the União do Vegetal, Costa e Silva Bernardino
show the religious society União do Vegetal - UDV,
created on July 22, 1961, on the border between Brazil and Bolivia,
and later (1964 ), located in the city of Porto Velho, Rondônia former territory.
Its founder José Gabriel da Costa,
called by his disciples of Master Gabriel,
performs the first record of the institution in office in 1968,
as União do Vegetal Benevolent Association,
and in 1971, the second and final name change
to Spiritual Center Benefit União do Vegetal,
which has its first temple built by the disciples,
between 1968 and 1973,
where its headquarters until November 1, 1982,
when it moved to Brasília / DF. Throughout this period,
the authors report, the institution, in the person of its head,
suffered persecution from local authorities.
In parallel to the work of formalizing the UDV,
nursed their leader, hoasqueiro bearer of religious knowledge,
the training of their followers,
creating hierarchical umaestrutura teachers, counselors and students,
the positions compatible learning ability and memory of the teachings
that are transmitted orally Durantes meetings held in units of UDV.
Offer, yet the authors, a historical description of
the UDV as the various administrative reforms imposed by the
growth of the fellowship, with approximately
14,000 members by 2011.

Since the book was great motivation content
Hoasca II International Congress, held in 2008 in Brasilia,
Distrito Federal, the second text The force of example:
UDV, memory and mission of Raymond de Souza Monteiro,
is the speech opening of the congress.
The União do Vegetal, he says, is a
religion of Christian reasoning reincarnation,
of Brazilian origin, but of the universal destination
because it works for human evolution towards the
improvement of their moral virtues, intellectual and spiritual.

Also emphasizes that the use of tea in
sacred rituals center named Hoasca or vegetable,
obtained by joining two plants native to the Amazon rainforest,
the vine and mariri Chacruna, is harmless to health,
as evidenced by three generations formed
of users in the same family (1961 to 2008),
in perfect physical condition, moral and intellectual.
And these same conditions, the disciples participate in 155 units,
distribuídoas throughout Brazil, the United States and Europe.
In these countries, the author says, we proceed as here,
the authorities introduced ourselves,
we expose ourselves to the examination
and we are willing to observe its laws faithfully.

The expansion in the UDV and their achievements,
James Allen Paranayba, journalist,
recounts his initiation hoasqueira in the 80s and their participation,
since then, the work (p. 47) "
to demonstrate how each authority are harmless to society
and how the Plant is harmless to our health. "
Remember the author of the review, the first CONFEN for six years,
and then by CONAD (National Council for Drug Policy)
and, parallel to these challenges,
the UDV cared for members of beneficence
and most disadvantaged sectors of society,
which yielded, on July 22, 1999, by the president,
the title of public utility.
And, in sequence, are the achievements of the assent of CONFEN,
removing, in 1986, the list of substances and drug products,
the vine Banisteriopsis caapi (mariri),
one of the vegetables used to make tea,
and finally in 2004 the CONAD recognizes the right of
pregnant women and children from drinking tea.
In the United States, where there are six units udevistas,
recognition of the right of ritualistic use of tea
was made ​​by the Supreme Court on November 1, 2005.

In the text, the forest Citizenship:
by patrimonialization a sacred right,
Perpetua Almeida, Congresswoman (PC do B / AC),
proposes to governobrasileiro, through the Ministry of Culture
and National Institute of Historical and Artistic Heritage (IPHAN),
the recognition of the use of tea in religious ritual
as intangible heritage of Brazilian culture.

The first part of the book (Hoasca and Science) in three subsections,
with nine texts, very informative, produced by authors, actors and researchers outside the UDV and Brazil, demonstrates precisely where she speaks, who speaks for win challenges the definitive statement of how religious institution CEBUDV users of psychoactive in their rituals.

Finding that no scientific studies of its active principles, the mariri (Banisteriopsis caapi) out arbitrarily included among the substances prohibited in the Ministry of Health, the UDV responds according Lucia RB Gentil and Edison Saraiva Neves, the history of the formation process Department of Scientific and Medical and Scientific Committee, with the creation of the Internal Medical and Scientific Department (DEMEC) and the Scientific Committee, with the completion of three Congress on Health UDV, which had the participation of researchers from the fields of humanities, a International Conference for the Study of Human Pharmacology and research Hoasca of Hoasca or Hoasca Project, developed by internationally recognized researchers and accompanied by the then created DEMEC.

The Scientific Committee is presented with objectivity in the second text, objectives and procedures of the Scientific Committee of the UDV, Luiz Fernando Milanez: established in 2004, with "function to carry out analysis, approval and monitoring of projects that focus on the UDV, the Plant and his brethren "(p. 71), advising, thus, the Directorate General, in his dialogue with academia and society in general.

The Project Hoasca - developed by scientists from nine institutions in three countries (USA, Finland and Brazil) - is presented, the testimony, 15 years later, Jace C. Callaway, a neuroscientist at the University of Kuopio / Finland, and then by its unfolding - a survey of teenagers - in six articles. The testimony, in and beyond the search experience is exciting about the subject-object relationship, individual / society, the explanatory power of science, the relationship religious knowledge / scientific knowledge, spirituality / objectivity, religion / society, community / society etc.. Displays also internationally known scientists, holders of technical knowledge search, ready to collect, classify and evaluate, they know, like participating researchers, the effects of Hoasca, "a sacrament that does not require much faith UDV and provides a context for the use efficient that experience "(p. 80), and also that most followers know the chemical composition and the physical aspects of the Plant.

The unfolding Hoasca Project, research with adolescents (Hoasca in Adolescence) as its coordinator logistics field, Otavio Campos Pereira Castelo, physician and member of the USP DEMEC, developed comparative, qualitative and quantitative about the physical and mental health of teens who regularly attended the UDV rituals, assessing the effects of prolonged use of ayahuasca in cognitive functioning of adolescents. The study sample consisted of adolescents from the cities of Brasilia, Campinas and Sao Paulo, among goers UDV and the control group of students from Marist Colleges Archdiocese of Brasília and São Paulo. Considering the neuropsychological assessment, psychopathological profile, clinical and qualitative researchers concluded that there are no differences between the two groups.

The institutionalization of UDV in Brazil and abroad and relations UDV and other religious groups who drink Vegetal is the historical narrative and descriptive texts of the twelve that make up the second part of the book. The institutionalization of UDV is a process that develops and advances in formal terms, as well destacadao in the introduction, by Cristina Moura Patriot Lodi and Edson C. Soares. Since the sixties, the first confrontation with the persecutions in Porto Velho, when Jose Gabriel da Costa, Bahia, tapper, started working for human development, in its spiritual sense, moral and intellectual, using tea Hoasca to mental concentration, began the process of negotiating with the National State. First, there was the record of the first statute of the Association in 1968, then with the registration Beneficent Spiritual Center Uniao do Vegetal, the new legal status of this religious society went to explicitly mention the use of tea Hoasca religious rituals. This second step was the Police response to the declaration of the Territory of Rondônia closing the UDV. Already with the General Headquarters in Brasilia, the UDV in 1985 CONFEN requested the withdrawal of the vine Banisteriopsis caapi (mariri) list of prohibited substances for Health Surveillance, which resulted in the establishment by the Council of a study group to examine the production and consumption of tea as to the medical, sociological, anthropological, and health in general. The following year, the CEBUDV and other religious groups users receive the tea release CONFEN to continue their practices. Ten years after, 1996, again faces new CEBUDV curtailment in its practices, this time with the prohibition of tea for under 18, which was to split the realization of research on Adolescence Hoasca already registered here, proving the harmlessness of tea for adolescents and as a result, in 2004, the ban was removed. Also related to these developments was the creation of the Multidisciplinary Working Group (GMT), formed by representatives of ayahuasca entities and members of the scientific community that publishes report of principles - many of whom have followed the UDV, since its creation by Jose Gabriel da Costa - the Official Gazette in 2010.

As reports of Luis Felipe dos Santos Belmonte and Marisa M. Machado, the institutionalization of the UDV established itself effectively in the 1980s and 1990s. One aspect mentioned by the authors is worth noting that the compromise reached between UDV and the constituted authorities in Brazil and abroad, to make responsible use of Hoasca in their rituals. Also, something worth mentioning, is that in any lawsuit over these two decades, advances religion got its legal basis in the constitutional right to freedom of belief.

If, in the legal sphere, the UDV appears with heartier actions, this is no different with his affiliates and its surroundings, is what it says Tania Maria B. Lima about the charitable activities. We emphasize that beneficence is born with the creation of the Center translated the work of development of moral virtues, intellectual and spiritual needs of members. The appreciation of the human person, the work of supporting and promoting opportunities inside and outside the centers, is the axis of the Department of Charitable UDV, whose priority is literacy for youth and adults. These and other actions described are guaranteed to maintain the title of federal public utility since 1999.

The history of UDV abroad is reported and analyzed in three papers, which are demarcated, once again, the power relations between UDV and State, configured specifically the one hand, and the abuse of state interference and on the other, and in determining the safety of UDV followers. The author of the first text, Jeffrey Bronfman, head of the Center Espirita Beneficiente União do Vegetal in the United States between 1999 and 2008, recounts events that occurred during this period, similar to those already experienced by the founders of religion, in the exercise of their struggle for freedom. This report is complemented by the external look of the lawyer who defended the center, in a process victorious against the Supreme Court of the United States.

In the third text, the authors show the process of legal recognition CEBUDV in Spain, effective, too, after arrest and detention of members of the Plant size. The entire process of registration of the Centre in the category Religious Entities of the Ministry of Justice, which lasted from 2001 to 2008, is shown in detail by the authors. Europe - UK, France, Germany, Holland and Italy - whichever respect for cultural, religious and linguistic diversity, in the Charter of Fundamental Rights of the European Union 2000, interpreted in the context of the participating countries, which necessarily required usages of organization's legal CEBUDV to respect the laws of each country.

United in the belief and allies in the struggle for religious freedom, CEBUDV, and the High Holy Barquinha - founded respectively in 1961, 1930 and 1945 - go amicably, since the days of the rubber until the present day, they say here, as authors, their representatives. The three stories are rich in information about the three religious entities, users of Hoasca give special emphasis to its founding leaders as "the pillars of institutionalization and recognition of the national population and the Brazilian state, the legitimacy of this practice, with its variations rituals" . What is corroborated by the following Jair Facundes Araujo, Federal Judge, highlighting the three doctrinal currents as faithful sponsors, for several decades, the characteristics of the indigenous use of ayahuasca, focusing on the aggregation, development and strengthening of cultural identity and sense of reality. Focus that is committed to the expansion and consequent non-ritual use outside these historical bases sedimented.

The third and final part of the book, Hoasca and Environment, composed of nine texts, surprises and delights with the details of his actions regarding environmental care for the cultivation of two plants that make up Plant, developing surveys to ensure good quality , and also the hard work of forming the ecological consciousness of the members of the Center.

In the zeal with mariri and chacrona, the authors present rich detailing the aspects related to the management, control phytosanitary (plant health), forest management, self-sufficiency and sustainability of plantations. The implementation of agroforestry systems, capturing rainwater, are present in some units, yielding positive results in planting and preserving the environment. And draws our attention within the accounts of sustainable planting, a pilot project of systematic recording of information, where the staff associated technology and observation of nature: location by GPS and digital photography (to make sure that a particular foot is that same !). It is understandable the desire to become units in CEBUDV "environmental reference units."

Religion and nature, religion and society, religion and science intersect, resulting in Charming New NGO Association, an organization that focuses the work of formation of an ecological culture and biodiversity conservation. Founded in 1990, aims to increase the actions of environmentalists CEBUDV in education and environmental sustainability and the development of activities of preservationists Seringal New Charming. This is the last text content of this extensive work-reaching.

Reach beyond the shores of this review, which oppress me right now, but not before some considerations, facilitated by the distance from the shores of academic and religious belonging. The first feeling, very nice indeed, is seeing the convergence religion / science, leaving far away the enthronement of the second over the first.

Reading Hoasca: science, society and the environment
is informative, provocative, lightweight,
and able to rescue demystifying the uninformed
biased ball that demonizes groups drinking a hallucinogenic tea,
presenting a moral community, or a social system
because carrier continuity, storage, order, harmony and balance.

To scholars of religion, or to treat enlargement of scientific knowledge, this book is a valuable database of a religious experience genuinely Brazilian, who makes himself known publishing, disclosing where it comes from, how it comes, writing your story meanings printing , values ​​in life stories of its actors and partners and inclusive societies. For them, it may generate some discomfort, if confined to the thought that institutions create shadowed places in which nothing can be seen and no question can be asked, because the UDV shows up, opens up, it is explained to be given scientific studies to pharmacological, psychological, sociological, anthropological and congresses.

But researchers interested in religion,
while relentless pursuit of the sacred,
the divine, the mysterious, the numinous, in religion, in its institutional dimension of religious structures, hierarchies, rituals, temples, and in esotericism, while teaching about the truth Religious reserved just started, to take just three concepts. The book offers, in the words of producer / hoasqueira
the religion, the categories with which
they underlie their religiosity
and think about the world.
A syncretic movement reframed, instigating, challenging readings sociological, anthropological, historical, making it easy to understand the meaning and consequences of the role of religion and founder of the annunciation and its promise, and the demands of its objectification, the place of origin, when outside the locus of the sacred, yet to sustain it, is what is shown in the book.


Anyway, respectfully, I take the liberty of
paraphrasing Master Gabriel:
not to believe me, is to read the book
and see that I'm right!