Banisteriopsis
caapi (Banis-c/Ayah) =
Liane/= Yage/= Banis-c./Aya./= “Spirit of
the dead”/= Magic vine/Blätter/= Kletterpflanze
Gebrauch: 1. nausea/dizziness/vomiting/perspiration/nervousness,
2. a euphoric or very aggressive state.
2. agreeable
drowsiness followed by colour impressions (1st white, 2. misty blue getting), Hallucinations of fatal attacks by snakes or
jaguars follow/humiliating because he is just a human being. (Tukano Indians
nightmares of being in the jaws of enormous jaguars/being strangled by enormous
snakes), 3. falls asleep with dreams and a feeling of fever, a disagreeable diarrhoea can last till a long time afterwards.
(provisional
concept)
Emotional
entanglement with the mother (ancestors) that can last a lifetime and that is
dragging us down and preventing becoming ourselves/can be a grief/a guilt that
the mother (ancestors) passes on to the child (mother can reject the child). The
trauma of Banis-c./Aya. will probably be in pregnancy, the time of
oceanic/cosmic feelings, the time of functioning of the umbilical cord
(symbiosis) on one hand but also the time that the unborn can be loaded with
the heavy, grey, dark, black negative energy of a suppressed/not dealt with
emotion of the mother (ancestors)/escape impossible. The only escape possible
is getting out of that body, getting lighter, higher. Excarnate, spirit leaving the body (already
in pregnancy/plötzliche Kindstod o. Krippentod).
2 opposite
forces: A. heavy, grey, dark, slow one dragging down eliciting, B. the escape:
light, bright, fast, sudden, upward (to the head and beyond). The head goes
upward, the body drags down, so the neck gets elongated.
The
disentanglement of yourself from the energy of your mother (ancestors) hindered
and paralysed by guilt (letting your mother down/alone/mother can be projected
on everybody you have some kind of relationship with). To cut this binding, to
free yourself a lot of energy is needed, an enormous anger/fury. Guilt robs you
from your anger/strength. But when the cord is cut then you have to feel you
are alone, you have to do it yourself now, you are responsible for yourself and
all that has happened to you. You can see the situation now as it really is and
how it was in the past. Feeling the pain of those moments that she was not
there for you, when you needed her most. So the healthy anger (freeing yourself
out of symbiosis) is often followed by a deep grief/hurt feeling and realising
how things really were.
The
anger/fury is to ward off the pain of the disentanglement of the symbiotic
relation. It can be redirected at the own body/person/at objects.
Angst verrückt zu werden/Realität aufzugeben/sich nicht mehr verständlich machen können, ANGST alleine leben zu müssen/Verbindung mit der Erde/Halt zu verlieren, Absturzgefahr, nicht dazugehören, Außenseiter sein, minderwertig/abhängig (wie ein Hund angepasst) fühlen, Angst verlassen zu werden/sich Problemen nicht gewachsen fühlen, alles erscheint schwarz, labil, depressiv, weinerlich
traumwandlerisch, wackelig, schwindlig, Neigung sich zu verwischen, „Wie im Nebel“, neben sich stehen, „Wie blockiert sein“, ziellos unterwegs sein
emotionslos verlangsamt, träge, schwer, vergesslich, nicht konzentrieren können
sich entziehen, flüchten, nach oben (in den Kopf/in die Transzendenz/in Bücher)
Used to make a diagnosis/acquire
knowledge on medicinal plants and healing/prevent threatening disasters/predict
the future. People who use it say they can see all the gods/first humans
(accompanied by 3 plants in a Tukano myth: the yuca (gives the maniok-root =
the most important food)/the coca (chewed and gives energy and vitality) and
the Banis-c./Aya. (in use of yajé centers in the spiritual life and healing of
the Tukanos)/first animals and they get an understanding of the social order
and hierarchy. The myth of creation is vividly seen again by the user and the
identity of the group is reconfirmed.
After
taking Banis-c./Aya. the voice of the shaman of the Campa Indians is getting
thin and sounds as if from a distance, his lower jaw starts to tremble which is
the sign that the good spirits arrived and sing and dance for him. The voice of
the shaman is only the echo of their singing. While singing the soul of the
shaman can freely go from the body. With the Tukano Indians the user of Banis-c./Aya.
feels himself drawn by a strong wind. The Zaparo's from Ecuador feel themselves
lifted in the air;
Weary
Sensitive
to all external impressions
Delusion:
mind and body separated
Clairvoyance
Grief
Extremes of
Mood
Banis-c = Phos + intensiv/intensiv
grief or weariness
Phos.: Lassitude/clairvoyant/
sensitivity to all external impressions.
Lach.: Clairvoyance/”As
if taken over by supernatural forces”/intensiv/egoism/suspicious/desires
Theme = competition + does not get
insightsn on existential questions.
Cann-i.: Sensitive
to external impressions/may be clairvoyant/colours more brightly/music louder
arid more vibrant(laughs a lot and creates fantasies out of ordinary things.
Anh.: =
An. Sankaran: for people that seek ultimate spiritual experience/searching for
an out of the world experience;
F. Vermeulen: increased involvement
of the inner life to the exclusion or the outer (audio-visual
hallucinations/colored visions)/”As if carried by music”/confused about own
identity.
Med.: Mood
SWINGS/exhausted/clairvoyance/egotism leading to cruelty/lack of connection to
those around.
Theme: INstability (Lösung: Pos:
Gleichgewicht finden) leading to sycosis with lost insight.
Repertorium:
Ich finde im Internet Prüfungen. Eine Version von Banisteriopsis caapi von Uta Santos-König und eine Version von X. Sie sind UNTERschiedlich und ich stürze in eine VERwirrung.
Themes:
Soul is
separated from the physical body and makes a trip (“As if flying/rapid
movement”)/ Visions or feeling about own death/”As if becoming dissociated and
leaving one's body”. Regular occurrences of flying at high speed or
weightlessness/"having wings".
Visions of
crocodiles/reptiles/snakes/tigers/leopards/cats. They all seem to imply danger
and a relation with the dynamic aspects of rage and movement.
Mystic or
religious theme seem to surface in many (devil/angels/Christ).
“As if
seeing distant people or places” and interpreted as clairvoyance
Divinatory
experiences. for example seeing the enactment of a crime committed in the past,
or unsolved mysteries that at times the individual is able to access because of
his state. In conclusion
It has a
quality or essentially playing out mythic and archetypal themes in a state that
does not quite overwhelm the recipient but enables him to connect with deeper
issues that were waiting to be released in his subconscious. To quote Claudia
Naranjo "The beauty of fluid fire, the grateful tiger, or the subtle and
wise reptile, these seem most expressive for the synthetic experience of
accepting life as a whole, or, better, accepting existence as a whole, life and
death included; needless to say the experience is essentially religious, and it
could even be suspected that every myth presents us one
particular
aspect of the same experience".
Repertory: [Uta Santos-König]
Mind: self hatred/torment
erleichtert sterben
lost faith/hope
fears
disease/cancer/effects of chemotherapy.
Inconsistency
children
who have the umbilicus around their necks.
And for
people who will not let go.
lack of
concentration. A memory loss for recent facts
Sense of
weakness,
clinging
the dying
to help them across into the light
It is a remedy which could be useful in autism. Memory
Vertigo: Sense of vertigo with tendency to
fall backwards (+ lack of nourishment).
Abdomen: troubles with absorption.
assimilation and elimination
Male
organs: It is a
male remedy. Good for sexual abuse
Chest: Congenital heart problems.
Lungs: Has
to do with wastage of soft tissue (r. lung)
Emphysema
and collapsed lung.
Extremeties: Gaunt, fleshless people.
scarred tissue
less elastic muscles and the porose bones, leading to a tendency to dislocation
and crumbling joints
Generals:
Tired/exhausted
shaky and
tired
hung over,
groggy, and tired, and
< white
wine
oversensitive
would love to sleep for a day or month.
Exhaustion/weal
/tired
Shrivelling
and muscle wastage,
very hungry
feeling
tired.
sleepy.
Vergleich: D.D. Sil. Calc-fl. Cina. Puls. Peganum harmala (= Banis-ähnlich). Trib (enthält das Alkaloid harman). Siehe: Malphigiales + Drogen allgemein
Thesis: Banis-c./Aya.
and the pineal Gland are connected specifically.
Before the
1960's the human pineal gland considered to be vestigial (= verkümmert). In
1650 Descartes located the soul in the pineal gland where mind and body
interact. Esoteric traditions associated with "the third eye" and as
the centre of psychic ability. Nevertheless text-books on physiology regarded
it as a calcified vestige of the third eye, found in some frogs/fishes/lizards,
where it is associated with a well developed light sensitive organ.
1959 - 1964
research put down the Melan. hypothesis.
Human chronobiologists: seasonal rhythms in many animals were regulated by the
secretion of Melan. in the pineal gland, assumed a similar role in humans. It
was found that the pineal gland contained enzymes needed to synthesise Melan.
from its parent amino acid, tryptophan.
Shown was Melan. synthesis varies rhythmically with the light-dark cycle and
that external lighting conditions reach the pineal gland via a pathway
involving the eyes, the accessory optic tracs, and the pineal's unusual
sympathetic innervation. Pineal gland involved in the light induced
acceleration of gonadal maturation and that Melan. is in fact secreted by the
pineal gland. That its secretion rate is diurnal and that once secreted it has
important physiological effects. The prevailing view is that the pineal
releases Melan. in response to a neurotransmitter released by sympathetic
nerves attached to the pineal gland. This fact implies that the pineal gland is
a neuroendocrine transducer like the adrenal medulla (= converting a message
from a neural input into an endocrine output). The rate at which the
neurotransmitter (norepinephrine) is released declines when light activates the
retina and increases when the sympathetic nerves are stimulated (STRESS).
Rhythmicity is lost in animals exposed to continuous light/maintained when kept
in darkness. Human chronobiologists now see human beings as entrained to the
solar cycle via the pineal gland. Melan. secretion by the pineal gland is
tightly controlled by light and most of the output occurs at night and during
sleep (23 h. - 7 h.) and it has been shown that Melan. can clearly induce
drowsiness in human beings. Implicated in the syndrome Seasonal Affective
Disorder (SAD) though it's mechanism still remains puzzling.
Chemical
Physiology:
Melan.
linked with Serot. (= chemical brain transmitter) stored in the synaptic
vesicles. Serot. concentrated 50 x higher in the pineal than in other parts of
the brain. Normally Serot. like other neurotransmitters is inactivated by an
enzyme called Monoamine Oxidase (MAO). If this pathway is blocked and Serot.
builds up in the pineal, other enzymes may convert the latter to
5-methoxy-N,N-dimethyltryptamine(5-MeDM.T) a hallucinogen similar to DM1 used
by Amazonian Indians in shamanismus purposes. Furthermore Harmala alkaloids (Banis-c./Aya.)
are potent Serot. antagonists, MAO inhibitors and hallucinogens.
The Thesis
of S. Roney-Douglas's book rests on the following hypothesis, regarding the
secretion (by the pineal gland) of another type of compound called
Beta-carbolines. These substances are chemically very similar to the Rarmala
alkaloids, potent hallucinogens. Pineal gland synthesises Serot. + Melan.
Pinoline was present in the pineal gland. Suggested = that it works by
preventing the breakdown of Serot. and inhibiting certain enzymes leading to a
build up of these neurotransmitters in the synapses which may be one reason for
a hallucinogenic effect. Other functions of the Beta-carbolines are effects on
the temperature regulation, analgesic effects, but the most interesting compound
is the one that has a structure similar to Harmaline (isolated from Banis-c./Aya.
+ mainly responsible for its hallucinogenic effects).
Biological
Clock:
Since
during the hours of sleep a high degree of psychic activity take places, it is
of significance that pineal activity not only regulates the daily rhythm of
sleeping and waking but that its electrical activity seems to increase at
night. 2 kinds of sleep.
Banis-c./Aya.
(= “Spirit of the dead”/= Magic vine) contains harmine + tetrahydroharmine (=
most potent + similar to Beta-carbcolines)/harmaline/harmol etc. = harmala
alkaloids) = psycho-active. The vine is
usually
mixed with other plants such as Psychotria viridis (cawa).
Tribal
Uses:
C.
Levi-Strauss has the theory that the shaman goes further than mimicking the
state of his patient (the simillimum) but actually relives it in all its full
blown vividness identifying with each and every part of this patient's state.
In psychoanalytic this behaviour is called ah-reaction, defined as a decisive
moment in treatment when the patient intensively relives the initial situation
from which the disturbance stems before overcoming it.
People of
primitive societies believe the shaman capable of contacting and intersecting with
the invisible world of spirits. Different tribes with dissimilar attitudes
towards reality may still use this vine to access the invisible world of
spirits. The jivaro Indians regard normal waking life as simply an illusion
while the forces
that determine
events are supernatural and can only be seen/used by the use of hallucinogens.
Ill-health is believed to be the result of witchcraft and such a view of
reality demands a specialist that can cross
into
another reality.
Europe:
psychotropic plants are Solanaceae [Bell. Hyos. Mand. Stram (containing Atro.
Hyoscyamin. Scop. as active hallucinogenic ingredients)]. Used by witches/can
be absorbed through the skin. European plants can cause much more easily bad
side effects: amnesia/derangement of mind/coma/dead. They are not suitable for
shamanistic practise. These drugs can not
be taken by the shaman and stay in a controlled state of trance.
Psychological
Aspects of Banis-c./Aya.:
Claudio
Naranjo: comparing Banis-c./Aya. with mescalin and LSD: effects are very different.
Banis-c./Aya. induces a sleep-like trance and the person under its influence
wants to keep his eyes closed, since the external world is of little interest
and that this state of reverie is more like a state of alertness EFO recordings
show a disappearance of alpha waves when the patient's eyes are closed. Induces
hallucinations/INtens reverie + insight about metaphysical or personal
problems.
Wirkung:
akut/sedativ/syphilitic = connected with death, execution and burial
Allerlei: Als Rauschmittel verwendet