Alter ego representations in San Agustin monolithic sculptures: possible plant hallucinogenic influences.

This article examines the evidence for plant hallucinogenic use (possibly Brugmansia, Brunfelsia chiricaspi, Desfontainia R., Anadenanthera peregrina, Banisteriopsis sps, Psychotropia viridis and Virola theidora) by the San Agustin culture, an extinct peoples who resided in the Magdelena River area of Colombia from the third century B.C.

Report on psychoactive drug use among adolescents using ayahuasca within a religious context.

Ritual use of ayahuasca within the context of the Brazilian ayahuasca churches often starts during late childhood or early adolescence. Premature access to psychoactive drugs may represent a risk factor for drug misuse. Conversely, religious affiliation seems to play a protective role in terms of substance abuse.

Ayahuasca in adolescence: Qaualitative results.

Qualitative research was conducted in Brazil among 28 ayahuasca-consuming adolescents members of the União do Vegetal Church, and 28 adolescents who never used ayahuasca. They were compared on a number of qualitative variables, including vignettes measuring moral and ethical concerns. Psychocultural studies utilizing co-occurences of variables in the realm of qualitative studies are useful in understanding and complementing quantitative studies also conducted among this population.

Ayahuasca in adolescence: a preliminary psychiatric assessment.

Ayahuasca is believed to be harmless for those (including adolescents) drinking it within a religious setting. Nevertheless controlled studies on the mental/ psychiatric status of ritual hallucinogenic ayahuasca concoction consumers are still lacking. In this study, 40 adolescents from a Brazilian ayahuasca sect were compared with 40 controls matched on sex, age, and educational background for psychiatric symptomatology.

Ayahuasca in adolescence: a neuropsychological assessment.

The purpose of the study was to evaluate neuropsychologically adolescents who use ayahuasca in a religious context. A battery of neuropsychological tests was administered to adolescents who use ayahuasca. These subjects were compared to a matched control group of adolescents who did not use ayahuasca.

Hallucinogens and redemption.

This article examines drug substitution with regard to hallucinogens (ayahuasca, ibogaine, peyote and LSD) set within the concept of redemption. The model examines both religious and secular approaches to the contemporary use of hallucinogens in drug substitution, both by scientists and in religious settings worldwide. The redemptive model posits that the proper use of one psychoactive substance within a spiritual or clinical context helps to free an individual from the adverse effects of their addiction to another substance and thus restores them as functioning members of their community or group.

What we can learn from shamanic healing: brief psychotherapy with Latino immigrant clients.

The author, a medical anthropologist and licensed psychotherapist, draws on a database of 700 Latino immigrant families whom she has treated to demonstrate concepts and techniques of psychotherapeutic intervention that are derived from shamanic roots in the immigrant's original culture. Congruences may exist between the shamanic techniques of the coastal and Amazonian regions of Peru and 3 Western psychotherapy techniques-hypnosis, behavior modification, and cognitive restructuring. By using historic links with Hispanic culture and the techniques discussed in the commentary, psychotherapists can acquire cultural competence that will enable them to effectively reduce mental illness symptoms presented by US Latino immigrants in clinical practice.