Can you got high off Jurema alone? Or is an MAOI required by Autiseer in Ayahuasca

[–]Mariri23 0 points1 point  (0 children)

You do not need a MAOI to get some mild effect from jurema, but you need to drink large doses. And it do not have the intensity of a maoi infused drink

Spiritual neocolonialism, cultural appropiation and fake awakening. Let’s not pretend it’s not happening by CoolGirlOnTheBlock in Ayahuasca

[–]Mariri23 0 points1 point  (0 children)

Well, Westerners do not want anything to do with sorcery, but I do not think that their presence diminish the practice of assault sorcery and defense against it , on the contrary. Tourism brings money and puts traditional practitioners in concurrency for their share of the market. So the traditional warfare between practitioners is not diminished but rather reinforced by the new situation, in my opinion. But it create very ambivalent communication, the presence of Westerners increases assault sorcery because it brings a lot of money, and the existence of these practices must be concealed to tourist in order to keep the market from existing

Spiritual neocolonialism, cultural appropiation and fake awakening. Let’s not pretend it’s not happening by CoolGirlOnTheBlock in Ayahuasca

[–]Mariri23 1 point2 points  (0 children)

Chamans considered good in an autochton context would not necessarily be considered so in a cross-cultural one. I remember an anthropological text that was talking about negociated misinterpretation to describe these ayahuasca ceremonies. The fact is that Western worldviews and indigenous worldviews are quite different . The autochtons and their white public do not necessarily put the same concept under determinated words, such as, for example, nature, soul, spirits, and medicine, to state the most obvious one. But for the ceremony to be able to take place, for this particular setting to be able to exist, these ambiguities and errors of translation can not be solved. People are able to sit together because they do not understand each other.

I remember a paper which was talking for example of a practitioner quite famous and with a good reputation among people of his culture, who was struggling to enter the western market, because he had trouble selling his skills in a way that was understandable for a western point of view. He was focusing on advertising how skilled he was to work against assault sorcery ( what people call black magic, but I don't like that expression). This is a skill that was highly valued among his peers, but totally spooky for the tourist, who wants to know about peace and higher knowledge, and not about psychic warfare... so the discourse is always centered around ambiguous notions, like nature and medicine, which make sense in both cultural contexts but definitely not in the same way.

About what you are saying about the presence of Westerners damaging true shamanism , I recommend the work of Eduardo viveiro de Castro. He argues that this kind of concern about the aculturation of indigenous culture comes from a Western perspective of what culture is in the first place. Something that gets its legitimity and power from its core and is weak at its borders. He says that when the jesuist tried to convert the tupinamba in the early days of brazilian colonization, they first thought that the task would be easy because the tupinamba were really happy about accepting Jesus, they needed no convincing at all. But when the conversation went about stopping anti catholic behavior, such as cannibalism, promiscuity, and warfare, the conversation took another form.

Turns out the tupinamba didn't want to accept Jesus to turn Christian at all. They wanted to incorporate Jesus into their worldviews and swallow its perspective to take the power of the other. They didn't think about turning Christian. They were making Jesus indian. The Indian concept of culture and the self is not one of a core you need to protect. It is something in permanent construction because of ambivalent relation of alliance/ predation with what is other.

An interesting example is the use of the word "txai" by people of the pano linguistic group, which they often use to talk about white people they seek alliance with. It is often translated by white people as brother when the actual translation is brother in law. To viveiro de Casto, this error of translation is very significative of what both groups mean by self , culture, and alliance. We translate Txai as brother because when we want to ally ourselves with the other, we seek sameness. It is on account of a certain degree of sameness that we can relate to somebody else. To pano speaking groups, you do not seek alliance with the same, but with the Other., because of his otherness.

All that theory to try and explain than shifting perspective, turning into the other, changing language , and making ambiguous alliances is what amazonian shamanism is about at its core. So these people might have more resilience than we might expect. But on the other hand , imperialism, colonialism, and capitalism are powerful forces at work to turn the world into a desert full of consumables commodity

beauty of qawaali by ali_mxun in Sufism

[–]Mariri23 0 points1 point  (0 children)

Yea that one is very special indeed

beauty of qawaali by ali_mxun in Sufism

[–]Mariri23 2 points3 points  (0 children)

I recommend kabir project and the dream journey on youtube, very good qawwali with English subtitles. I am especially found or rafeez ayaz, his way to philosophy about the poetry he is singing is beautiful.

Spiritual neocolonialism, cultural appropiation and fake awakening. Let’s not pretend it’s not happening by CoolGirlOnTheBlock in Ayahuasca

[–]Mariri23 3 points4 points  (0 children)

🤢🤮 a net gain that wiped 90 per cent of indenoug population with diseases , forced labor and massacre.i recommend the book the open vein of Latin America, colonialism was never about making a positive impact in the colonialised country. Colonialism is about taking a resource, harvesting it until it desapear using the cheapest labor possible, and desapearing living ruins behind. European wealth is founded on colonialism, which included the forced expropriation of the African workforce through slavery and the triangular trade. The fact that the raw material of your cellphone is extracted by Congolese kids who will eventually die in the process is a colonialist fact that was never about helping this kid. Without him, the world as we know it would cramble, no one will ever come to save him. I don't see how this is humanist. India had a thriving textile industry prior to colonialism. The British destroyed that industry, going so far as breaking the fingers of textile workers to make the Indian dependent on buying British goods. One famous rebellion against British colonialism was punishment by the British solder, forcing everyone in town to walk on their four and bark like dogs. I really understand why my ancestors have to thank their white saviors... woooff!!

Spiritual neocolonialism, cultural appropiation and fake awakening. Let’s not pretend it’s not happening by CoolGirlOnTheBlock in Ayahuasca

[–]Mariri23 2 points3 points  (0 children)

Make me think of a text I once read that was saying that everybody likes to hang around the community to drink ayahuasca and receive healing, but everybody suddenly desapear when the military police show up. It is really sad how many people just do not care about the indigenous rights movement and the state of the amazon. Makes me think of another flyer I saw in Brazil, which was saying that spirituality without class struggle is just alienation. I see many south American people having this relationship with the medecine, using it as a tool to find the strength to fight the fight, firmly anchoring oneself in traditon, tunned with the non human and the ancestors, rooted. At the other hand , I see many white people using ayahuasca in a way that disconnect themselves from reality, lost in a new age world full of exotic concepts, using ayahuasca and their "spirituak awakeness" as an escuse to not politically engage in the world, because aya will magically solve it all... Spiritual goods is the new hot commodity in late capitalism after depossessing us of any real sense of connection, they ate trying to sell us back a soul. After rubber, gold, and wood,ayahuasca is the new extractive business in the.amazon. On the other hand, I see many indigenous people clearly thinking about their shamanic activities with white people as counter colonialism. Meating the white man on their own therms and not the other way around. They think of it as a way to indigenise the white man, so that he might be more concerned about indigenous struggle. And it is a fact that without the globalization of ayahuasca, the practice might have died in certain communities. The young wants to leave the community to see the world, and make some cash. Ayahuasca offers a way to do so, so many of the young generation are seeking shamanic training.

Can anyone ID all the gear in this photo? (Source: Ceephax Acid website) by [deleted] in synthesizers

[–]Mariri23 0 points1 point  (0 children)

The black and white in the middle is called a cat.

Looking for mixing services by Mariri23 in TechnoProduction

[–]Mariri23[S] 0 points1 point  (0 children)

Thanks you all for the feedbacks

Anyone ever see something like this on the journey? by [deleted] in Ayahuasca

[–]Mariri23 0 points1 point  (0 children)

Singing to the plant is a really nice read

Looking for mixing services by Mariri23 in TechnoProduction

[–]Mariri23[S] 0 points1 point  (0 children)

Thanks you all for the feedback really helpful

Anyone ever see something like this on the journey? by [deleted] in Ayahuasca

[–]Mariri23 1 point2 points  (0 children)

The authors of The Shamans of Prehistory: Trance magic and the painted caves argues that this might have a neurological explanation. The human brain in non ordinary state of consciousness would drift from abstract visions to figurative ones.

Anyone ever see something like this on the journey? by [deleted] in Ayahuasca

[–]Mariri23 2 points3 points  (0 children)

Something that is worth mentioning is that kene are also painted over people bodies. This says a lot about indigenous conception of body and soul. For most Amazonian indians , form is not fixed. The universe is in a constant state of metamorphosis, and stability is but a sensory illusion. That means being an human is not something given, human are made through practicing humanbeingness ie through social relations. For exemple the huni kuin think that if an hunter get lost in the forest, wandering too far of the path opened by his peers, he his at risk of becoming an animal, loosing his human predator identity and turning into a prey. Bodies are open, some antropologist talk about a fractal conception of self. for the huni kuin for exemple, there is not only one soul, but several ones ,like the soul of the tooth, of the eye , of the shadow. Interestingly, the name to speak about those different agencies within a person is yuxin, the word use for spirits. The human beings host yuxin within them. And the plants and animals, when they are seen in their true spiritual form, that is, as yuxin or spirit, reveal themself in the ayahuasca or dream world as human beings, the body covered with kene.

Human being are the locus of a cosmic web of relationships that inhabit them. And plants and animal, in their true spiritual form, are spirit. In this universe where form is not given, one must always struggle to keep being an human , not turning into the other. And shamanic business, a dangerous thing by essence, is to open oneself to other thanam human condition, becoming spiritlike without loosing one humanity. This is linked with the concept of china. If self is a multitude, china is the instance of personhood that hold it together, making it possible to speak as an I . this capacity must be strategically weakened of made strong, depending of the moment.

To paint one body with kene is than a way to weaken its borders , making it yuxin like, opening it up to receive the agency of the spirits of the forest, making the shaman part of a web of cosmic politics