“The phenomenology of the ayahuasca experience -as other psychedelic agents- challenges our ideas of reality, identity and consciousness.”
Biography
Luis Eduardo Luna has a Ph.D. from the Department of Comparative Religion Stockholm University (1989) and was named 2002 Doctor of Humane Letters by St. Lawrence University, Canton, New York. He retired in 2011 from the Department of Modern Language and Communication at the Hanken School of Economics, Helsinki. He was an Assistant Professor in Anthropology (1994-1998) at the Department of Anthropology of Santa Catarina Federal University (UFSC) in Florianópolis, Brazil. Dr. Luna is the author of Vegetalismo: Shamanism among the Mestizo Population of the Peruvian Amazon (1986), a co-author with Pablo Amaringo of Ayahuasca Visions: The Religious Iconography of a Peruvian Shaman (1991), and co-author with Slawek Wojtowicz, Rick Strassman and Ede Frecska of Inner Paths to Outer Space: Journeys Through Psychedelics and Other Spiritual Technologies (2008). He is also a co-editor with Steven White of Ayahuasca Reader: Encounters with the Amazon’s Sacred Vine (2000, enlarged second edition 2016). Dr. Luna has been a curator of art exhibits in Europe, Latin America, and the United States. He is the Director of Wasiwaska, Research Center for the Study of Psychointegrator Plants, Visionary Art and Consciousness, Florianópolis, Brazil.
Ayahuasca, a powerful epistemological wildcard in a complex, fascinating and dangerous world.
Ayahuasca may be interpreted as an intelligent entity -a gift of nature- conveying messages from the biosphere, as a portal to spiritual dimensions, an agent of cognitive shamanic transformation or as an alkaloid cocktail –a sort of matrix- with complex physiological properties and perceptual, emotional and cognitive correlates, an extraordinary tool for the study of the human mind.
Transcript abstract
Ayahuasca –the powerful Amazonian psychotropic brew- doesn’t need any longer an introduction. During the last 3-4 decades it has moved from almost hidden indigenous and mestizo mostly healing rituals, to religious, spiritual and therapeutic centers, as well as gatherings of many sorts all over the West, and beyond. Few remain indifferent if the setting is safe, the brew is well prepared, and enough of it is ingested. The phenomenology of the ayahuasca experience -as other psychedelic agents- challenges our ideas of reality, identity and consciousness. For some the ayahuasca experience amounts to revelations of dormant unsuspecting visionary worlds. For others it may elicit significant insights, bring vivid memories, enhance perception or improve performance. Some may find resolution to mental or physical ailments, yet others may plunge into confusion –if taken under poor guidance- or narcissistic behavior. The experiences may reinforce one’s believes or shatter them. They may intensify the feeling of awe at the mystery of temporality, or they may be render ineffective through dogma and repetition. They may also increase the fully felt body and mind awareness of the current perils of environmental destruction, nuclear disaster and social commotion. Ayahuasca may be interpreted as an intelligent entity -a gift of nature- conveying messages from the biosphere, as a portal to spiritual dimensions, an agent of cognitive shamanic transformation or as an alkaloid cocktail –a sort of matrix- with complex physiological properties and perceptual, emotional and cognitive correlates, an extraordinary tool for the study of the human mind.
