Impressions of Technologies of the Sacred, Manaus 1996
Dionisio Santos
Translation by Sylvia Thyssen

In summary--During the conference, occasional attitudes towards psychotropic substances that were simplistic or idealistic gave a glimpse of the eventual frustrating or dangerous misconceptions that can emerge on the personal journey. No substance, no matter how therapeutic, should be represented as the panacea for all our ills. Furthermore, a reductionist scientific attitude cannot explain the actual effects of these substances, even if it is endorsing officially sanctioned use is in a controlled ritual context meant to protect the physical and psychic well-being of the individual.

For more information about Takiwasi, the healing center in Peru, contact:

Takiwasi
Prolongacion Alerta #466
Tarapoto, Peru
phone / fax: (51-94) 52 54 79

Last May, the fifteenth International Transpersonal Association Conference was held in Manaus, Brazil. In an idyllic setting, shaded from the mosquitoes and downpours by lush jungle foliage, eight hundred people of a dozen different nationalities gathered together at the heart of the Amazon to explore the paths of sacred technologies.

With Stanislav Grof as gracious host, the predominantly American crowd sampled an expertly assembled array of spiritual traditions from the East and West, shamanic practices and transpersonal therapies, and ritual uses of psychotropic substances, which were presented as windows through which a more holistic approach to consciousness could peek out onto the future evolution of our planet and humankind.

It was a remark able undertaking to try and integrate the knowledge and objectives of such a wide range of participants. As Pierre Weil wisely observed, as one attempts to explore the mysteries of the psyche-with pure intent and with no strings attached-it is important to discern the difference between parapsychological phenomena and transpersonal states. One must take care not to mistake the map for the territory! The journey of the seeker, though often difficult, is always personally rewarding. Placebos cannot replace the time it takes to delve deeply into the interior realms of the psyche-escape only delays the process. They also cannot prevent the seeker's inevitable confrontation with the Shadow.

A main topic: ayahuasca

The modified states of consciousness and shamanic healing rituals which are facilitated by ayahuasca were one of the principal topics of the conference. A number of specialists contributed their knowledge of the subject: Michael Harner, Ralph Metzner, Luis Eduardo Luna, Charles Grob, padrinhos of the Santo Daime, Uniao do Vegetal and Barquinia of Brazil, as well as representives of Takiwasi, a healing center in Peru. From the discussions among the many experts arose differing approaches as well as points of commonality on the use of the plant. In summary, we can observe from the conference two well-defined paths: the one of the various Brazilian churches, and the one of Takiwasi in Peru. There is a rich spectrum of other approaches, as well.

Differing approaches

The Brazilian churches which imbibe ayahuasca in a ritual setting are relatively open, urban and expansionist. A number of churches in these traditions have been established in other parts of the world. Their rituals are marked by religious syncretism, and liturgical songs and dances which are performed in a brightly lit setting. It is not unusual for one hundred worshippers at a time to take the Daime (tea). The church leaders are admired and respected as spiritual guides. The creation of these churches is a relatively recent phenomenon. Their founder, Raimundo Irineo Serra, was probably introduced to ayahuasca by mestizo Peruvian healers. He had visions which revealed to him the healing rituals and the religious doctrine which thousands of adherents now follow.

The second path is more reserved. The rituals at Takiwasi are inspired by direct experience with mestizo Peruvian curanderos (healers). Sessions take place at night in darkness, with no dancing and under the supervision of the curandero. The curandero utilizes a rich palette of icaros, inspired mantras and songs which he has acquired during his own initiation which included periods of isolation, fasting, the ingestion of ritual plants, and dreams. The curanderos believe that the spirits of the plants teach them how to heal with songs and with plant-based remedies. They do not espouse religious credos and demonstrate a profound respect for the sacred outside of an organized religious structure. They are integrated in their communities and people seek them out for healing advice.

Here are thus two fundamentally different approaches: on the one hand, the use of a sacrament within a context of ancient origin, and on the other hand the modern use of the tea, accessible to the public and outside the context of the plant itself. It is undeniable that the increasingly public use of the healing plants poses challenges and possible risks for a population not yet primed for the respect and great care required when approaching the sacred realms. Quantity and quality are not always compatible.

In summary

During the conference, occasional attitudes towards psychotropic substances that were simplistic or idealistic gave a glimpse of the eventual frustrating or dangerous misconceptions that can emerge on the personal journey. No substance, no matter how therapeutic, should be represented as the panacea for all our ills. Furthermore, a reductionist scientific attitude cannot explain the actual effects of these substances, even if it is endorsing officially sanctioned use is in a controlled ritual context meant to protect the physical and psychic well-being of the individual.