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SCHEME FOR DRUG-INDUCED VISIONARY EXPERIENCE (Figure 1) 7 ANTECEDENT VARIABLES CONSEQUENT VARIABLES BIOLOGICAL EFFECTS OF THE DRUG body weight ex.: synaesthesia, depersonalization, physical condition changes special diets sexual abstinence psychological and somatic PSYCHOLOGICAL set (motivation, attitudes) mood past experiences SOCIAL-INTERACTIONAL group/individual participants nature of the group ritual performance presence of a guide CULTURAL enculturation and shared symbolic system expectations of visionary content nonverbal adjuncts, such as music and pleasant odors belief systems values 10
Marlene Dobkin de Rios, a North-American anthropologist who studied the use of ayahuasca by Peruvian healers, suggests that effects may be conditioned as much by the set and the immediate environment as by additional factors such as beliefs regarding the use of plants. These variables may precede or follow the administration of the substances. The anthropologist, doing fieldwork, cannot usually measure variables like somatic reactions, intellectual or moral ability, changes in visual perception and other consecutive effects. He can, however, contribute with the study of antecedent variables, an area whose theoretical aspects still remain to be fully developed. He can focus on the users’ belief system, and the use made of the visionary content, as well as the community's expectations concerning the oft -reported occurrence of determined visions. Thus, for an anthropological understanding of the experience induced by entheogens(7), Dobkin de Rios proposes the scheme in Figure 1. In traditional cultures, psychoactive substances are usually taken in a ritual context. Researchers consider this to be the reason why such use seldom has harmful effects The model proposed by the late Norman E. Zinberg, professor of psychiatry at Harvard Medical School, who studied the use of illicit psychoactive substances, may help us understand this phenomenon better. Zinberg developed this scheme in the ‘70s, while leading a research team in a study of the use of Cannabis and LSD. The study’s aim was to understand why the rapid expansion of these psychoactive substances amongst the American population was not being followed by the catastrophic effects that many had considered inevitable. Zinberg’s research also focused on the use of heroin, reviving a former interest of his which dated back to 1968. During this period, he spent time in Britain examining a system in which addicts were prescribed heroin by their doctors. Zinberg found that many of these addicts functioned successfully and lived relatively normal lives. Although there were others who had more serious problems, he observed that, unlike many American "junkies", even these more problematic addicts were not resorting to crime or acting aggressively towards others. His observations led him to conclude that the differences between British and American addicts were attributable to their different social 11
Page 2 and 3: (Original printed reference: MacRae
Page 4 and 5: would also like to thank Paulo Bett
Page 6 and 7: Introduction - Psychoactive Substan
Page 8 and 9: Studying the effects of the traditi
Page 12 and 13: settings- i.e., to the two country
Page 14 and 15: subject's culture, certain elements
Page 16 and 17: Notes 1 - Humfry Osmond proposed th
Page 18 and 19: It is believed that the shaman rece
Page 20 and 21: Rather than alluding to shamans’
Page 22 and 23: it involves that determine his degr
Page 24 and 25: It is considered essential that the
Page 26 and 27: different Indian languages and in S
Page 28 and 29: particularly in urban centers where
Page 30 and 31: Cruz de Caravacca". There are also
Page 32 and 33: against evil sorcerers who may be t
Page 34 and 35: 12. Chemical analysis shows that Ba
Page 36 and 37: One of the vegetalista's main tasks
Page 38 and 39: ing together groups of up to twenty
Page 40 and 41: and a torch. Sometimes there may al
Page 42 and 43: women, mermaids, etc.. But sexual a
Page 44 and 45: ecome quite rich and powerful, such
Page 46 and 47: Chapter 3 The Development of the Sa
Page 48 and 49: Mestre Irineu The "Santo Daime" fol
Page 50 and 51: of his companion's intentions and l
Page 52 and 53: Thus, in the 1940's, with the suppo
Page 54 and 55: in spiritual research led him to jo
Page 56 and 57: left, under the leadership of Sebas
Page 58 and 59: of the Virgin Mother, a feminine en
Page 60 and 61:
Couto disagrees with such an analys
Page 62 and 63:
uins of Machu Picchu, in Peru. The
Page 64 and 65:
- Among the users of the brew the p
Page 66 and 67:
Although this book is basically abo
Page 68 and 69:
- "The followers are induced to "sl
Page 70 and 71:
and the leaf , about the way the br
Page 72 and 73:
Umbanda doctrine was being systemat
Page 74 and 75:
In spite of the geographical and cu
Page 76 and 77:
Irineu Serra (CEFLURIS) (Eclectic C
Page 78 and 79:
19) Report prepared by The Federal
Page 80 and 81:
Following this reasoning, Monteiro
Page 82 and 83:
The Santo Daime Rituals As Performe
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three Hail Mary's. At the end of th
Page 86 and 87:
month. Lasting for between two to f
Page 88 and 89:
not as many people present, those t
Page 90 and 91:
Co-autoscopy: when more than one pa
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In the same way as in other rites,
Page 94 and 95:
and Daime must not be lost or spilt
Page 96 and 97:
The Prayer of Caritas God, Our Fath
Page 98 and 99:
Chapter 5 The Controlled Use of Aya
Page 100 and 101:
Although there are several small di
Page 102 and 103:
ules regulate the transport and sto
Page 104 and 105:
essentially beneficial nature and l
Page 106 and 107:
Although, ultimately not disagreein
Page 108 and 109:
Chapter 6 From the Solitary "Vegeta
Page 110 and 111:
the good from the bad "vegetalistas
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unaltered, and the same hymns were
Page 114 and 115:
The Southern "daimistas" relate to
Page 116 and 117:
would be preserved. Were it magic,
Page 118 and 119:
several behavior patterns. Maybe, t
Page 120 and 121:
- Conclusion - We have seen that th
Page 122 and 123:
and to ways of living that maintain
Page 124 and 125:
Southeastern area, many churches ar
Page 126 and 127:
Annex Mestre Irineu's "O Cruzeirinh
Page 128 and 129:
Luna, L. E. "Vegetalismo"In; Shaman
Page 130:
About the author I was born in 1946
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