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Research on psychedelic-assisted psychotherapy has shown that music affects therapeutic outcomes at a fundamental level. The development of such therapies calls for research on the use of music with consciousness-altering substances, especially in contexts informed by their traditional use. Informed by ethnographic reports, our project answers this call, investigating the phenomenology of listening to icaros (medicine songs) during ayahuasca ceremonies as reported by addiction rehabilitation patients at Peru's Centro Takiwasi. We found that icaros were therapeutically significant. They elicited experiences of healing by modulating patients' emotions and the altered state induced by ayahuasca. They helped patients feel safe while guiding them through difficult memories and emotions, and facilitating experiences of healing and learning about their addictions. Thus, similar therapies must carefully consider how they incorporate music in their protocols. We suggest further research to better understand the synergistic, therapeutic effects of music and altered states of consciousness, especially in cross-cultural environments. [ABSTRACT FROM AUTHOR]

Ayahuasca has become a subject of great interest in recent years. Academics, spiritual seekers, communities, and curious individuals have all been intrigued by this topic through either writing about it or direct participation in the contemporary spiritual phenomenon that is ayahuasca, which holds promises of bestowing upon its users profound wisdom or healing. However, what anthropological (but also popular) writings barely comment on are the deviant perceptions that arise out of experiences seeking amelioration or transcendence, and the subjective ways in which those experiences are interpreted. Consequently, I wish to supplement this scope of representation. In this text, I present fieldwork conducted in the Peruvian Amazon amid the Shipibo, focusing on the experiences of the spiritual seekers who came to them in search of healing or self-discovery. I discovered a unique contradiction--participation in Shipibo ayahuasca practices while simultaneously having or developing a negative perception or attitude towards it. These aberrances are held, as I argue herein, (incognizantly) in the expressed attitudes of the Westerners (especially North American and European) as a result of the positivist notions that emerged from the Age of Enlightenment (but are not limited to it). My priority in this article is to present and expound on these atypical associations and place them against a historical (Western) background to elucidate the origin of the thus found and experienced perceptions. [ABSTRACT FROM AUTHOR]

Classic psychedelics refer to substances such as lysergic acid diethylamide (LSD), psilocybin, ayahuasca, and mescaline, which induce altered states of consciousness by acting mainly on 5-HT2A receptors. Recently, the interest of psychedelics as pharmacological treatment for psychiatric disorders has increased significantly, including their use on problematic use of alcohol. This systematic review is aimed to analyse the last two decades of studies examining the relationship between classic psychedelics and alcohol consumption. We searched PubMed and PsycInfo for human and preclinical studies published between January 2000 to December 2021. The search identified 639 publications. After selection, 27 studies were included. Human studies (n = 20) generally show promising data and seem to indicate that classic psychedelics could help reduce alcohol consumption. Nevertheless, some of these studies present methodological concerns such as low number of participants, lack of control group or difficulty in determining the effect of classic psychedelics in isolation. On the other hand, preclinical studies (n = 7) investigating the effect of these compounds on voluntary alcohol consumption are scarce and show some conflicting data. Among these compounds, psilocybin seems to show the most consistent data indicating that this compound could be a potential candidate to treat alcohol use disorders. In the absence of understanding the biological and/or psychological mechanisms, more studies including methodological quality parameters are needed to finally determine the effects of classic psychedelics on alcohol consumption. [ABSTRACT FROM AUTHOR]

The articles in this special edition exemplify three major issues in current debates on Sacred Plants: a) the wisdom of Indigenous understandings of sacred plants, b) beneficial emerging uses of sacred plants by non‐Indigenous people, c) the position of Indigenous wisdom for emerging uses of sacred plants. [ABSTRACT FROM AUTHOR]

The use of perfumes, incense, colognes, and plant and flower essences in Amazonian healing practices is a hallmark feature of vegetalismo, a form of healing in Peru's Amazonian regions. Sprayed, smoked, rubbed on bodies, and poured in medicinal baths, these odorous tools are vital allies to the curandero for cleansing bodies and spaces, for protection, or to add potency to medicinal plants. Certain perfumes are more common than others, particularly the citrusy Agua de Florida, an 18th Century eau de cologne from the United States. Focusing in on the history of Agua de Florida and its ubiquity in Western Amazonia, I suggest the necessity of a sensory anthropology for exploring the vast healing potential of vegetalismo. Going beyond the visual to consider other sensory experiences lends insight into the various healing mechanisms in Amazonian shamanism that are often overlooked by western epistemologies of health and healing. [ABSTRACT FROM AUTHOR]

Objective: Reports have indicated possible uses of ayahuasca for the treatment of conditions including depression, addictions, post‐traumatic stress disorder, anxiety and specific psychoneuroendocrine immune system pathologies. The article assesses potential ayahuasca and N,N‐dimethyltryptamine (DMT) integration with contemporary healthcare. The review also seeks to provide a summary of selected literature regarding the mechanisms of action of DMT and ayahuasca; and assess to what extent the state of research can explain reports of unusual phenomenology. Design: A narrative review. Results: Compounds in ayahuasca have been found to bind to serotonergic receptors, glutaminergic receptors, sigma‐1 receptors, trace amine‐associated receptors, and modulate BDNF expression and the dopaminergic system. Subjective effects are associated with increased delta and theta oscillations in amygdala and hippocampal regions, decreased alpha wave activity in the default mode network, and stimulations of vision‐related brain regions particularly in the visual association cortex. Both biological processes and field of consciousness models have been proposed to explain subjective effects of DMT and ayahuasca, however, the evidence supporting the proposed models is not sufficient to make confident conclusions. Ayahuasca plant medicine and DMT represent potentially novel treatment modalities. Conclusions: Further research is required to clarify the mechanisms of action and develop treatments which can be made available to the general public. Integration between healthcare research institutions and reputable practitioners in the Amazon is recommended. [ABSTRACT FROM AUTHOR]

The medicinal plant diet is a healing process used in traditional Amazonian medicine (TAM), and it is poorly described within the scientific literature. This work analyzes the experience of seven participants in this therapy performed at the Takiwasi Center in Peru. Semistructured interviews were performed before and after treatment, documenting participants' motivation, psychological experience, and perceived personal changes (physically, psychologically, socially, and spiritually), as well as the role played by each medicinal plant. All the interviews were recorded, transcribed, and analyzed using interpretative phenomenological analysis. Reasons to participate in the plant diet included self‐discovery, personal development, interest in plant medicine, and professional realization. The experience was perceived as intense and allowed participants to experience self‐acceptance, self‐discovery, mental balance, rest, cleansing, and connection with nature. Three months after the experience, participants felt physical changes (n = 6), psychological changes (n = 7), social changes (n = 5), and spiritual changes (n = 5). [ABSTRACT FROM AUTHOR]

Objective: Ayahuasca is a psychedelic brew that originated in the Amazon basin. The psychological effects of this drug are becoming better understood due to the growing research interest in identifying new potential therapeutic agents for the treatment of emotion dysregulation and other disorders. Previous studies suggest that ayahuasca enhances mindfulness‐related capacities (decentering, non‐judging, non‐reacting and acceptance) and emotion regulation. The aim of the present exploratory study was to determine the effects of ayahuasca on self‐compassion in a community sample. Methods: We administered validated questionnaires (the Self‐Compassion Scale‐Short Form and Forms of Self‐Criticism and Self‐Reassurance) to evaluate pre‐post changes in self‐compassion and self‐criticism/self‐reassurance in 45 volunteers (27 women; 60%) before and after (≤24 h) an ayahuasca ceremony. Most participants (n = 29; 67.4%) had previously used ayahuasca. Results: Ayahuasca resulted in significant improvements, with medium to large effect sizes (η2 = 0.184–0.276), in measures of self‐compassion (p < 0.05), self‐criticism (p < 0.01) and self‐reassurance (p < 0.01). Conclusions: The findings of this study suggest that ayahuasca promotes well‐being and self‐compassion, which could have a therapeutic effect on individuals with negative affect and other psychopathological conditions. Large, controlled studies are needed to confirm these findings. [ABSTRACT FROM AUTHOR]