mariri23
Rising Star
hello everyone, very glad to be able to be part of this forum, i have been dreaming of this since a long time. i am a french psychonaut of 31 years old, and was member of a very great french forum about psychedelic culture called lucid state forum, that is now dead. it is where i first learned about ayahuasca, and i have been using it since a little more then 10 years. during this journey i have been able to drink with the shipibo and the huni kuin, in Brazil and Peru, as well as with the santo daime church and quite a few neo-chamanic groups, be it in Europe or south america . i study anthropology and have made some research about huni kuin shamanism, having spent something like 3 month in an huni kuin territory, in the state of acre, Brazil.
i live in Brazil, in the state of pernambuco. it is a region where the culture of jurema is very important. i am initiated into the religion of jurema sagrada, also called catimbo since a little more then a year. i actually am making my master thesis about the religion. catimbo is an afro-indigenous Brazilian religion that is centered around the mimosa hostilis tree, and the work with the many spirit that inhabit its realms. it is an initiatory process where the adept learns how to turn himself jurema through the implantation of mimosa hostilis seeds inside his body, a becoming plant that is also a becoming spirit as the person learns to use the power of the tree to do magic. the place where i am initiated has the particularity of using an activated jurema tea for some of the ceremonies, cooked with peganum harmala and ayahuasca vine. this is not a common practice and is also a phenomenon that is quite new, having been introduce into the religion by the influence of neo-shamanism and santo daime. but we are not the only religious center that does it, and the practice of psychedelic catimbo is slowly expending. i am for myself convinced that the jurema cult used to be about entheogenic jurema and the introduction of the use of imao inhibitor such as peganum harmala is nothing more then a revival of some more ancient practice. during this spiritual journey, a few local plant have been indicated to us by some spirit has being part of an anciant way of cooking jurema, and we are making experiment in producing a brew only made from plant from the region. anyway, jurema is not just a fantastically powerful source of dmt, it is also a fascinating and very spiritual tradition, that have nothing to envy from better known vegetalist traditions, such as amazonian shamanism. i am more then happy to talk about the little knowledge i have learned about it.
being in the home country of jurema, i have also started to produce my own dmt, quite recently. i am more of an ayahuasca fan, because i am always frustrated by the rapidity of the effect of smoked dmt. always feels that the trip ends when i start to really settle myself in the hyperspace realm, and it is quite often frustrating. but the use of smoked dmt have been of great interest to me recently, as part of my learning of mediumship. as you might be aware, jurema is primarily a religion of possession. a lot of its practice are based around indorcism rituals, where a spirit take the body of somebody to give messages or make some healings. to be possessed by spirit is something that must be learned, it is the construction of a relationship with one spirit, to invite the entity to be part of one's life, and share one's body. although this trance can be reached without the use of any psychedelic, smoked dmt have helped me to reach to these spirits and start the process of spirit possession. i also use it to get to see the place where these spirits live, an hyperspace territory known as cities in the juremeiro tradition. i think of it as a very interesting process. for years i have been drinking ayahuasca and smoking dmt without being part of a tradition. i feel that the initiation process has transform my dmt experience, helping me to control it a little more, in the sense of projecting myself to these places, and do magical work there. my sessions have felt a little less like hyperspace tourism, and seems to have more purpose now.
i am also very interested in Sufism, and like to perform zhikr under the influence of ayahuasca. there is something about Sufi chant that puts me in a very powerful visionary state, and i really love it. i am very fascinated by the traditional use of peganum harmala in the Muslim and pre- muslim world, and how it points to a possible archaic plant related shamanic tradition in this part of the world.seems to me that the use of acacia tree might have been an important anchor for spiritual traditions worldwide. it is an other subject of great interest to me, one of which i could be speaking for hours.
apart from ayahuasca i have a long time love relationship with lsd, and really love to do session of acid while jamming on my electronic music production machines, making some twisted loops of ambient techno in my living room. i got to say that psychedelics are a big part of my life, since 16 years, and they really have shaped the person i am in almost every aspect, such as my hobbies, my academic interest, the place i live and so much more. the dmt realm is of really great importance to me, getting to have access to this world is without a doubt the thing i love the most in life, because to me it is a connection to a mind-space which is god. it is a molecule that i respect profoundly although this journey has been made of up and downs , ayahuasca is not an easy ride and its revelations can be at time difficult to handle, but overall, it really made me a better person and continue to do so days after days. even if i really love dmt, i feel that the neo-shamanic practice in the west sometime exaggerate its importance in relation with the β-Carboline alkaloids, that are often thought about just as a way to metabolize the dmt, when for me they are a very important part, a crucial part of the magic of ayahuasca.
once again, i am very happy to be part of this forum and hope to be able to bring a contribution to this great edifice of countercultural science. i hope this essay has not been to difficult to read, as English is not my first language.
i live in Brazil, in the state of pernambuco. it is a region where the culture of jurema is very important. i am initiated into the religion of jurema sagrada, also called catimbo since a little more then a year. i actually am making my master thesis about the religion. catimbo is an afro-indigenous Brazilian religion that is centered around the mimosa hostilis tree, and the work with the many spirit that inhabit its realms. it is an initiatory process where the adept learns how to turn himself jurema through the implantation of mimosa hostilis seeds inside his body, a becoming plant that is also a becoming spirit as the person learns to use the power of the tree to do magic. the place where i am initiated has the particularity of using an activated jurema tea for some of the ceremonies, cooked with peganum harmala and ayahuasca vine. this is not a common practice and is also a phenomenon that is quite new, having been introduce into the religion by the influence of neo-shamanism and santo daime. but we are not the only religious center that does it, and the practice of psychedelic catimbo is slowly expending. i am for myself convinced that the jurema cult used to be about entheogenic jurema and the introduction of the use of imao inhibitor such as peganum harmala is nothing more then a revival of some more ancient practice. during this spiritual journey, a few local plant have been indicated to us by some spirit has being part of an anciant way of cooking jurema, and we are making experiment in producing a brew only made from plant from the region. anyway, jurema is not just a fantastically powerful source of dmt, it is also a fascinating and very spiritual tradition, that have nothing to envy from better known vegetalist traditions, such as amazonian shamanism. i am more then happy to talk about the little knowledge i have learned about it.
being in the home country of jurema, i have also started to produce my own dmt, quite recently. i am more of an ayahuasca fan, because i am always frustrated by the rapidity of the effect of smoked dmt. always feels that the trip ends when i start to really settle myself in the hyperspace realm, and it is quite often frustrating. but the use of smoked dmt have been of great interest to me recently, as part of my learning of mediumship. as you might be aware, jurema is primarily a religion of possession. a lot of its practice are based around indorcism rituals, where a spirit take the body of somebody to give messages or make some healings. to be possessed by spirit is something that must be learned, it is the construction of a relationship with one spirit, to invite the entity to be part of one's life, and share one's body. although this trance can be reached without the use of any psychedelic, smoked dmt have helped me to reach to these spirits and start the process of spirit possession. i also use it to get to see the place where these spirits live, an hyperspace territory known as cities in the juremeiro tradition. i think of it as a very interesting process. for years i have been drinking ayahuasca and smoking dmt without being part of a tradition. i feel that the initiation process has transform my dmt experience, helping me to control it a little more, in the sense of projecting myself to these places, and do magical work there. my sessions have felt a little less like hyperspace tourism, and seems to have more purpose now.
i am also very interested in Sufism, and like to perform zhikr under the influence of ayahuasca. there is something about Sufi chant that puts me in a very powerful visionary state, and i really love it. i am very fascinated by the traditional use of peganum harmala in the Muslim and pre- muslim world, and how it points to a possible archaic plant related shamanic tradition in this part of the world.seems to me that the use of acacia tree might have been an important anchor for spiritual traditions worldwide. it is an other subject of great interest to me, one of which i could be speaking for hours.
apart from ayahuasca i have a long time love relationship with lsd, and really love to do session of acid while jamming on my electronic music production machines, making some twisted loops of ambient techno in my living room. i got to say that psychedelics are a big part of my life, since 16 years, and they really have shaped the person i am in almost every aspect, such as my hobbies, my academic interest, the place i live and so much more. the dmt realm is of really great importance to me, getting to have access to this world is without a doubt the thing i love the most in life, because to me it is a connection to a mind-space which is god. it is a molecule that i respect profoundly although this journey has been made of up and downs , ayahuasca is not an easy ride and its revelations can be at time difficult to handle, but overall, it really made me a better person and continue to do so days after days. even if i really love dmt, i feel that the neo-shamanic practice in the west sometime exaggerate its importance in relation with the β-Carboline alkaloids, that are often thought about just as a way to metabolize the dmt, when for me they are a very important part, a crucial part of the magic of ayahuasca.
once again, i am very happy to be part of this forum and hope to be able to bring a contribution to this great edifice of countercultural science. i hope this essay has not been to difficult to read, as English is not my first language.
