All of life is sacred for all of life is the creation and our creator.
All plants have a physical personality and a spirit.
Sacred plants have been known to man for thousands if not millions of years. As the west raped and pillaged many peaceful cultures for their precious metals, resources and spiritual practices, the knowledge of the sacred within nature became lost to most other than the surviving indigenous peoples of the land worldwide.
Now fast forward to more modern times and we see a resurgence in this knowledge coming back into our awareness as they teach us the secrets of communicating with plants spirits in a sacred and ceremonial way. People worldwide are now revisiting this ancient knowledge to heal physically, mentally and spiritually. In the west it is now being looked upon as the psychiatry of the future as they begin to understand that the west must return to the truth of the spiritual aspects of self and existence for holistic healing of body, mind and spirit.
When one approaches mother nature in full humble respect and with a clean spiritual heart, she honors us with immediate access to the consciousness of plants spirits, the spirit of our great mother opens realms that otherwise would be imperceivable to us. Teaching us the secrets to physical, mental and spiritual health and so much more... Teaching us ultimately that everything is connected, for everything IS...one.
All plants have a physical personality and a spirit.
Sacred plants have been known to man for thousands if not millions of years. As the west raped and pillaged many peaceful cultures for their precious metals, resources and spiritual practices, the knowledge of the sacred within nature became lost to most other than the surviving indigenous peoples of the land worldwide.
Now fast forward to more modern times and we see a resurgence in this knowledge coming back into our awareness as they teach us the secrets of communicating with plants spirits in a sacred and ceremonial way. People worldwide are now revisiting this ancient knowledge to heal physically, mentally and spiritually. In the west it is now being looked upon as the psychiatry of the future as they begin to understand that the west must return to the truth of the spiritual aspects of self and existence for holistic healing of body, mind and spirit.
When one approaches mother nature in full humble respect and with a clean spiritual heart, she honors us with immediate access to the consciousness of plants spirits, the spirit of our great mother opens realms that otherwise would be imperceivable to us. Teaching us the secrets to physical, mental and spiritual health and so much more... Teaching us ultimately that everything is connected, for everything IS...one.
We are all connected with nature
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Rape' (Pronounced "Ha-peh")
Alhough there are many types of Rape' I use the Yawanawa Tribe Rape' obtained directy from Nixiwaka with whom I attended many a rape' sacred ceremony with, learning how to take this beautiful plant medicine in a sacred mannner. Nixiwaka (above) and his tribe, as with all tribes prepare the medicine ceremonially. The spirits of the plants work very successfully with clients who suffer from anxiety, over stimulated mental activity and to cleanse the energetic and physical body of all negative energy or blockages. Bringing about a sense of calm, peace and focus. There are other types of rape' for various use. I suggest you click on the source ink below which will take you to the Katukina website for further information and supplies. If you would like to attend one of my rape' ceremonies and you are living in London please contact me via email. Thank you.
What is Rapé?
Rapé is a sacred shamanic medicine that has been used by healers of the Amazon basin for thousands of years and has become an essential part of their tribal culture and history (Stanfill et al. 2015). Rapé is a complex blend of pulverized plants, which usually contain a strong tobacco, Nicotiana rustica and sometimes also Nicotiana tabacum, as one of the main ingredients. Given the potency of the tobacco, Nicotiana rustica, which is 20 times stronger than Nicotiana tabacum, rapé can elicit mind alerting effects (Stanfill et al. 2010).
South American shamans use tobacco as a sacred, wholesome medicine and there exists a very close connection between tobacco use and shamanism that has little in common with our western way of tobacco use. Indigenous tribes use tobacco in ceremonies, to predict good weather, fishing, or harvest, and for spiritual (e.g. vision quest, trance etc) and curing purposes (Wilbert 1987), but rarely for smoking. The use of tobacco by indigenous tribes in South America, such as the Kaxinawá, Nu-nu, Yawanawá, and Katukina, is profoundly entrenched in their culture, and has been employed at least since the Mayan civilization for ritual, medicinal and recreational purposes (Zagorevski and Loughmiller-Newman, 2012).
In addition to tobacco, rapé preparations often contain pulverized and sieved leaves mixed with finely ground plant materials or alkaline ashes, e.g. camphor, cinnamon, tonka bean, clover, banana peel, and mint (Cardoso and Nascimento, 2008; Stanfill et al. 2015). The rapé ashes can, in addition, be made from psychoactive plants, e.g. Macambo (Theobroma bicolor); Txunú (Platycyamus regnellii), Copaíba (McKenna, 1993). There exist special rapé preparations that contain hallucinogens, such as Anadenanthera, Erythroxylum, Virola (Smet 1985; Schultes 1984), or even jurema (mimosa hostilis) and chacruna (psychotria viridis), made for ceremonial and curing purposes. However, some rapé ingredients will always remain a secret of the shamanic tribe that composed it.
Effects and Usage of Rapé
Using rapé has many different purposes for indigenous tribes, whereof female puberty rites, initiation rites, cashiri drinking festivals, social rites, and healing ceremonies (Wilbert 1987). Yet, every tribe has their own rapé routine: some apply rapé every day after breakfast and dinner, other tribes use it three times during the night (Wilbert 1987). Depending on the occasion, rapé can be mixed with other mind altering plants, like coca, jurema, or anadenanthera (Schultes 1967; Wilbert 1987).
A rape ritual typically involves a mutual administration by two persons. The blend is blown high up into the nostrils with a pipe made from bamboo or bone. The intense blow immediately focuses the mind, stops the chattering, and opens the entire freed mindspace for your intentions. Furthermore, rapé helps releasing emotional, physical, and spiritual illnesses and eases negativity and confusion, enabling a thorough grounding of your mind. Likewise, shamans use rapé to re-align with their energy channels and with their higher self, and to intensify their connection with the world and the universe. In addition, rapé paves the way for detoxifying the body and cleans out all excess mucus, toxins, and bacteria, thereby, assisting in fighting colds and snuffles. Moreover, rapé stimulates the mind with its nicotinic content that in turn releases a.o. epinephrine, acetylcholine, and dopamine (Wolk et al. 2005, Cryer 1976), supporting an increased focus, presence, and intuition. Interestingly, their are many rumours that Rapé could decalcify the pineal gland (1), which is involved in melatonin secretion, circadian time perception, and drug metabolism. Furthermore, calcification of the pineal gland has been associated with neurodegenerative diseases, such as Alzheimer's disease, and fluoride exposure (Luke 1997; Luke 2001), which further stresses the importance of a healthy pineal gland. Yet, whether Rapé can really help the decalcification of the pineal gland, needs still to be scientifically proven.
Origin and History
The beginning of rapé is reflected in the origin of tobacco, which supposedly stems from the Americas. The first written tobacco snuff use ever reported, was documented from the Incas, who used rapé to cure sundry diseases and to “purge the head”(Gracilaso de la Vega 1723; Wilbert 1987). The Inca used only wild tobacco varieties and ground the roots of the plants. Already 5,000 years ago, Native Americans cultivated tobacco and were probably the first ones to smoke, chew, and inhale tobacco (GST Report; Elferink 1983). Until today, America remains famous for producing tobacco: in 2010, Brazil became the world’s largest tobacco exporter and the second largest tobacco producer (FAOSTAT). This is mirrored in the rapé use and production of Brazilians: indigenous people in Brazil are well-known for producing one of the best rapé blends worldwide. Furthermore, Brazilian indigenous tribes were the first ones known to use snuff (WHO). Whereas, snuff was only introduced to Europe in 1500; the Franciscan monk, Friar Ramón Pané, who travelled with Christopher Columbus in 1493, was the first European to found out that the Indians used snuff (Christen et al., 1982) and introduced this exquisite sacrament to Spain when he returned. This was the beginning of a long tobacco and snuff area in Europe.
Production of Rapé
In addition to tobacco, a blend of rapé is composed of plant root bark, seeds, and leaves, and of plant ashes.The tobacco is first cut into small pieces and then dried over a low fire. Then, dried plant materials and tobacco leaves are pulverized with a mortar and pestle from rosewood, which adds a sweet woody scent to the rapé blend (Curtis, 1935). After grinding, the blend is sieved and ground up again until a fine, smooth powder is obtained. The mixture is stored in bottles or plugged tubes, which are often made from bone to keep the produce as fresh as possible (Curtis, 1935).
Medicinal Values
For indigenous Americans, tobacco is medically used as a cure of certain diseases, sores, wounds, and as a defense against insects (Curtis 1935) and also as an analgesic and narcotic substance that eases fatigue, pain, hunger, and thirst (Elferink 1983).
Rapé enters deep into the nostrils, thereby cleaning out any residual mucus and exerting potent antibacterial effects (Pavia et al. 2000). If the body is too congested with toxins, vomiting can be a side effect that leads to a thorough cleansing. There are even special rapé blends (Machiguenga snuff) that are made to counteract influenza and other diseases (Russel & Rahman 2015). Furthermore, the tobacco that is contained in most rapé blends can potentiate the healing capacity of other plants, like Ayahuasca. Moreover, in its original sense, tobacco is even a hallucinogen. It contains two alkaloids, namely harman and norharman, which are closely related to harmine and harmaline (Janiger et al. 1973). These two beta-carbolines inhibit monoamine oxidase (Herraiz et al. 2005), leading to antidepressive and stimulatory effects (Farzin 2006). As Rapé contains nicotine, its use increases the brain blood flow and affects the release of several stimulatory neurotransmitter, such as epinephrine, acetylcholine, and dopamine (Wolk et al. 2005, Cryer 1976; Domino et al. 2000), thereby heightening your focus, presence, and intuition and opening the body to higher communication and holistic thinking and understanding. As mentioned above, Rapé has the reputation of decalcifying the pineal gland, which is involved in melatonin secretion, circadian time perception, and the function of the immune system (Skwarlo-Sonta et al. 2003). Even though, this has not been confirmed by scientific studies, this is of great interest, given that degenerative diseases, such as Alzheimer's disease and Parkinson´s disease, and fluoride or mercury exposures can lead to calcification of the pineal gland (Luke 1997; Luke 2001). The calcification of the pineal gland can easily be tested by magnetic resonance imaging (MRI) that show the degree of calcium phosphate on the gland. Furthermore, even normal aging has been associated with pineal gland calcification and decreased melatonin production (Kunz et al. 1999), whereas children rarely show calcified pineal glands. Moreover, it is suggested that our polluted water, which is often filled with hormones and residues of pesticides, as well as food additives, excess sugar and sweeteners, can lead to calcification of the pineal gland. Pineal gland calcification has also been shown to be associated with decreased melatonin levels and a high risk for ischemic stroke, intracerebral hemorrhage (bleeding), and with breast cancer (Kitkhuandee et al. 2014; Cohen et al. 1978). This risk for stroke was still higher when the patients were also affected by high blood pressure, diabetes and high cholesterol/triglycerides (Kitkhuandee et al. 2014). The most prevalent movement disorder, Parkinson's disease (PD), is also affected negatively by decreased amounts of melatonin (Polimeni et al. 2014). The main pathological event in PD involves the destruction of dopaminergic neurons, through oxidative damage. Melatonin can prevent this oxidative damage to occur (Antolín et al. 2002), making melatonin a possible preventive treatment in PD and other diseases where oxygen radical-mediated tissue damage occurs. In sum, melatonin enhances brain plasticity, interacts with the immune system, counteracts oxidative stress within the nervous system, and a key hormone in circadian time perception and other crucial biological functions. Tools, like rapé, that potentially a healthy pineal gland function, thereby counteracting its calcification and heightening its melatonin production, are of great interest.
Application: A Ceremony Between the Giver and the Receiver
Traditionally, rapé is administered with two different types of pipes, which are made from bamboo or bone. The first type of pipe is requiring the presence of another person, who will blow the snuff powerfully into each nostril of the partner who is going to receive and inhale rapé. For that reason it is generally referred to as the blow pipe and in Brazilian it is called the „Tepi“. The other type of pipe is a self-applicator and is named „Kuripe“. The connection between mouth and nose is easily established through the V-shape of the pipe.
Blowing the Tepi involves an intimate connection between the rapé giver and receiver. Both are closely connected by mouth, nose and by breath, and both need to open and allow the other spirit and intention to enter, permitting the healing to take place. Often the person blowing needs to be an experienced tribe member, as he sends his intention and spirit to the person inhaling, which affords a strong mind and clear focus. Hence, the essence of this blowing ritual does not depend on the strength of your blowing, but whether you can share yourself while doing it and thereby empowering the receiver. These ‘blowing rituals’ are of great importance in the shamanic tradition, which perceives the healing energy of breath (also known as ‘Soplada’ - which means blowing healing energy) as a major tool for healing (Fotiou 2012; Jauregui et al. 2011).
If you are an inexperienced rapé user, it is easier to use the Tepi, as both pipes afford a second blow right after the first one. This can be challenging for an unexperienced user, given that the first blow can be overwhelming. Still, if you are using the Kuripe, it is important to continue with the second blow as soon as possible to harmonize the energies of both nostrils. There are many different ways of blowing, depending on the intentions used. The most common blow affords a deep inhalation that is followed by a long blow that is increasing in strength towards the end of the breath. With this increase at the end of the breath, rapé gets pushed further up and achieves the best cleansing. The giver needs to inhale deeply, enabling a deep powerful blow from the stomach that is carried outwards with good intentions.
Dose
Generally, it is recommended to start off with a dosage not bigger than a pea per portion. As it is very important to blow the snuff into both nostrils, you would need two pea-sized portions as a good start-off. Yet, everyone has a different tolerance and might therefore favour a smaller or larger dose. Ideally, you start with a pea-sized portion, but then you need to experiment for yourself, in order to find the most suitable dose.
Self-administration is simple, the physicality of it only involves placing a small (half a pea sized) amount into the top of the applicator (nasal end). Then you connect your mouth to the other end and you start blowing. You can experiment between shorter sharper blows to longer more gentle attempts. Of course it needs to be applied to both nostrils.
It is worth centering yourself prior to using Rapé and make sure you are in a calm environment. You can use the Rapé as a tool to transform intentions and it also cuts through whatever mental or emotional field you are in. The initial experience and the strong sensation lasts for a few minutes, while the newly gained state remains for a very long time.
Set and Setting: how to take Rapé
Every medicinal plant is considered by indigenous tribes as a sacrament and as a prayer or intention. We recommend to use this sacred medicine, Rapé, in an environment that is honoring the plant for its teaching and healing abilities. Incense, crystals, chumpi stones, tribal music, and nature, create a perfect space for a meditational and reflective rapé use. Also, it is very essential to aim your mind and prepare an intention before embracing rapé; sit in silence and aim your mind before you get started. This intention can be focused on insights, physical healing, energetic healing, or anything that necessitates healing or clarity in your life. Once you found an intention, ask the universe or the spirit world to help you through that process. Thereafter, the receiver deeply inhales the medicine, first through the left nostril, which symbolizes death. Afterwards, rapé is applied to the right side, which represents rebirth. After the experience, it is best to remain with the eyes closed, while inhaling and exhaling slowly, enabling a thorough grounding and maintenance of focus. Try not to put your experience into words while grounding, rather try to concentrate on your thoughts and energy that is released by the medicine.
The Moment After
Snot and mucus will be finding its way out: first through the nose, later through the throat. It is very important to allow the outward flow, as the mucous and fluids will carry your physical and etheric waste with it, so one wants to get rid of it. Do not force it up, and do not swallow it. First the nose should be cleaned. Ideally, this is done by holding one nostril closed with a finger, and emptying the other nostril forcefully, with a strong blow of air exhaled through the nose. When this is done with both nostrils, often several times, one can immediately feel a new and open access to fresh air, and breathing through the nose is greatly enhanced. After a while, the remains may drop back into the throat. It is important to bring this up into the mouth again and spit it out. This may need some coughing and phlegm, but it is very necessary and rewarding. To be able to freely experience the cleaning process, it is best to be outside, where the phlegm can be spit onto the ground. This last process of spitting the phlegm, is a nice affirmation of the expelled negativity that physically and visually leaves the body and is given back to mother earth. If you continue to feel dizzy and unwell after using rapé and eventually purging, it is recommended to drink some water, non-caffeine tea, or fruit juice and stay with your eyes closed, either lying or sitting. The water will hydrate your body and help remove all toxins that are still being excreted, and the natural sugars will support grounding.
Source: www.katukina.com
I hold rape' ceremonies within the London area. If you would like to arrange a ceremony privately or with a group please contact me for details via email here . I am also available for rape' making workshops.
Angel - The Healers Bible
The Vine of the Soul - Ayahuasca - The Spirit of The Earth
Sacred Plant Medicines
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Noya Rao - The Tree of Light
Noya Rao, known in Spanish as “Palo Volador” or “The Flying Tree” is a mythical plant, of which there are only three found in the entire Amazon Basin. When shed, her leaves glow brightly in the dark, which is one reason why she is also known by those that seek her as “The Tree of Light.” In Shipibo culture, Noya translates as “Flying” and Rao to “Plant Spirit” which has given rise to the affectionate naming of her as “The Flying Plant Spirit.” Noya Rao has been used in sacred ceremony by the Mahua Shipibo traditions for centuries and dieting on her bark is believed to be essential in the path towards becoming a healer.
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Noya Rao is a “Master Plant,” and when completing a dieta with her, a student will be required to adhere to particular terms and conditions as determined by an experienced curandero and the master plant itself. A Dieta, to refresh the reader’s memory is best defined as a series of dietary and behavioural regimes that allow one to move effectively and safely into working relationships with such [sacred] plants.
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A dieta with Noya Rao will often occur in total seclusion and under the expert guidance of a respected and experienced curandero. The student will be required, for the period of the dieta to abstain from the use of toothpaste, deodorant, insect repellent, soap and other personal care products unless they are made with 100% natural ingredients and are free of any scent or perfume. They will also be instructed to not have sex or masturbate and are forbidden to eat pork, oil, salt, chocolate, red meat, sugar and certain fruits such as papaya, watermelon and mango. They must also not drink caffeine or alcohol. Women are advised not to begin a dieta when they’re menstruating as this may make it difficult for the plant spirit to enter their body, causing dissonance and discomfort to both the woman and the plant.
It’s important to note that the conditions for an individual’s dieta are highly particular to that individual and are not generally replicable. They are established by the plant spirit indwelling within the Master Plant together with an experienced curandero. Depending on the severity of the restrictions, a curandero may attempt to bargain with the plant spirit to reduce the length, duration or to ease the restrictions imposed on the student.
The purpose of completing a dieta with Noya Rao, as with any Master Plant is for the student to slowly build a trusting, sincere and respectful relationship with what the Amazonian traditions believe are the plant spirits that dwell within. The ritual of the dieta also serves as an expression of determination and dedication to one’s spiritual, emotional and physical transformation. The dieta is therefore the practice necessary to make the mind more susceptible to the wisdom, knowledge and instruction provided to them by the plant teacher or spirit dwelling within a particular Master Plant.
A dieta with Noya Rao is said to enhance one’s connection and relationships to the spirits indwelling in other sacred plants and to facilitate profound transformation in the individual. Dieting on Noya Rao can lead to greater capacity for organised thought, mental clarity, activate one’s intuitive capacities and help to bring to light unconscious assumptions one may have about the world; in turn leading the dietero (a) to develop the courage necessary to abandon limiting beliefs and change their perceptions.
The Shipibo peoples possess many stories that have led Noya Rao to acquire an unique mythical status in their culture. Shipibo elders Don Miguel and Maestra Juanita are the custodians of two such legends.
The Myth of Noya Rao as told by Don Miguel
The setting for this legend is an ancient Shipibo village, to the north of the Ucayali river mouth, somewhere between Pucallpa and Iquitos.
One day while out walking, the chief of the village found a tall tree on the river’s edge and was mesmerised by the transformation he witnessed in both the nearby fish and birds that came into contact with it. The chief stood on the bank and watched as fish transformed into birds and flew out of sight and as birds, perched on the tree’s branches transformed into fish, diving deep below the surface of the water. After witnessing what he took to be a miraculous happening, he walked quietly back to his village. That night, the tree showed up in his dream and spoke to him. It said that if he used its bark medicinally, he too would be able to fly.
The following morning, guided by this vision, the chief went back to collect the tree’s bark as he was instructed to do. The chief made a special tincture from the bark and used it to encircle the village, drawing a subtle line in the earth around the entire camp. The chief then gathered his people and told them that for three consecutive nights nobody was allowed to leave the village, as they were to throw a huge celebration. On the first night of the celebration while everyone was drunk on Masato, the youngest son of the chief decided to run into the jungle alone, to find and play with the tree that this father had described. While the boy was playing beside the tree he felt strong vibrations in the earth but thought nothing of it. He continued to play and retuned home as the sun was rising.
The celebration continued the next day and that night, the second night of the celebration, the young boy left again, alone, to visit and play beside the tree. The vibrations in the earth were stronger this time, but he continued to play until morning. On the third night of the celebration the chief’s son disappeared again but because the villagers were so intoxicated by Masato, not one of them noticed he was missing. During the night, the vibrations in the earth were stronger yet again. In the first hours of the morning, as the boy was returning quietly home, he saw from a distance that his entire village was being torn from the earth. Terrified, the boy broke into a run, in the direction of his home, but it was too late as the village was too high above the earth for him to reach. He screamed his father’s name like death but nobody could hear him as the celebrations continued unperturbed. The village continued to rise above the clouds and disappeared into the sky leaving the young boy alone on the ground below. Today that Shipibo village is still missing, and many believe that it has become a star in the night sky.
The Myth of Noya Rao as told by Maestra Juanita
The setting for Maestra Juanita’s legend is a small Shipibo village to the north of the Ucayali river. In this small, isolated village was a young boy who lived on his family’s farm together with his mother and brothers. On the river’s edge, there was a majestic tree, known to the villagers as Noya Rao. Many had witnessed fish who contacted the tree transform into birds and soar up and out of sight. The young boy used to disobey his mother and in order to avoid working the family’s farm he would run far into the jungle spend his days playing in the river water beside the tree.
One day, his mother became worried as the boy had not returned by dark. Days passed and the boy never returned. Despite desperate attempts to locate the boy, he was never found. His mother continued to call his name for years, and the village people came to believe that he too transformed into a beautiful bird and flew far away.
Upon listening to the stories recounted by the Shipipo elders, it is evident that Noya Rao is understood as having the power to profoundly transform lives and communities, quite literally. Based on my own experience of undergoing a dieta with this profoundly mystical plant, I too have come to appreciate that Noya Rao possess the unique means to affect meaningful change within us, for the better.
Source: www.ayahealingretreats.com
It’s important to note that the conditions for an individual’s dieta are highly particular to that individual and are not generally replicable. They are established by the plant spirit indwelling within the Master Plant together with an experienced curandero. Depending on the severity of the restrictions, a curandero may attempt to bargain with the plant spirit to reduce the length, duration or to ease the restrictions imposed on the student.
The purpose of completing a dieta with Noya Rao, as with any Master Plant is for the student to slowly build a trusting, sincere and respectful relationship with what the Amazonian traditions believe are the plant spirits that dwell within. The ritual of the dieta also serves as an expression of determination and dedication to one’s spiritual, emotional and physical transformation. The dieta is therefore the practice necessary to make the mind more susceptible to the wisdom, knowledge and instruction provided to them by the plant teacher or spirit dwelling within a particular Master Plant.
A dieta with Noya Rao is said to enhance one’s connection and relationships to the spirits indwelling in other sacred plants and to facilitate profound transformation in the individual. Dieting on Noya Rao can lead to greater capacity for organised thought, mental clarity, activate one’s intuitive capacities and help to bring to light unconscious assumptions one may have about the world; in turn leading the dietero (a) to develop the courage necessary to abandon limiting beliefs and change their perceptions.
The Shipibo peoples possess many stories that have led Noya Rao to acquire an unique mythical status in their culture. Shipibo elders Don Miguel and Maestra Juanita are the custodians of two such legends.
The Myth of Noya Rao as told by Don Miguel
The setting for this legend is an ancient Shipibo village, to the north of the Ucayali river mouth, somewhere between Pucallpa and Iquitos.
One day while out walking, the chief of the village found a tall tree on the river’s edge and was mesmerised by the transformation he witnessed in both the nearby fish and birds that came into contact with it. The chief stood on the bank and watched as fish transformed into birds and flew out of sight and as birds, perched on the tree’s branches transformed into fish, diving deep below the surface of the water. After witnessing what he took to be a miraculous happening, he walked quietly back to his village. That night, the tree showed up in his dream and spoke to him. It said that if he used its bark medicinally, he too would be able to fly.
The following morning, guided by this vision, the chief went back to collect the tree’s bark as he was instructed to do. The chief made a special tincture from the bark and used it to encircle the village, drawing a subtle line in the earth around the entire camp. The chief then gathered his people and told them that for three consecutive nights nobody was allowed to leave the village, as they were to throw a huge celebration. On the first night of the celebration while everyone was drunk on Masato, the youngest son of the chief decided to run into the jungle alone, to find and play with the tree that this father had described. While the boy was playing beside the tree he felt strong vibrations in the earth but thought nothing of it. He continued to play and retuned home as the sun was rising.
The celebration continued the next day and that night, the second night of the celebration, the young boy left again, alone, to visit and play beside the tree. The vibrations in the earth were stronger this time, but he continued to play until morning. On the third night of the celebration the chief’s son disappeared again but because the villagers were so intoxicated by Masato, not one of them noticed he was missing. During the night, the vibrations in the earth were stronger yet again. In the first hours of the morning, as the boy was returning quietly home, he saw from a distance that his entire village was being torn from the earth. Terrified, the boy broke into a run, in the direction of his home, but it was too late as the village was too high above the earth for him to reach. He screamed his father’s name like death but nobody could hear him as the celebrations continued unperturbed. The village continued to rise above the clouds and disappeared into the sky leaving the young boy alone on the ground below. Today that Shipibo village is still missing, and many believe that it has become a star in the night sky.
The Myth of Noya Rao as told by Maestra Juanita
The setting for Maestra Juanita’s legend is a small Shipibo village to the north of the Ucayali river. In this small, isolated village was a young boy who lived on his family’s farm together with his mother and brothers. On the river’s edge, there was a majestic tree, known to the villagers as Noya Rao. Many had witnessed fish who contacted the tree transform into birds and soar up and out of sight. The young boy used to disobey his mother and in order to avoid working the family’s farm he would run far into the jungle spend his days playing in the river water beside the tree.
One day, his mother became worried as the boy had not returned by dark. Days passed and the boy never returned. Despite desperate attempts to locate the boy, he was never found. His mother continued to call his name for years, and the village people came to believe that he too transformed into a beautiful bird and flew far away.
Upon listening to the stories recounted by the Shipipo elders, it is evident that Noya Rao is understood as having the power to profoundly transform lives and communities, quite literally. Based on my own experience of undergoing a dieta with this profoundly mystical plant, I too have come to appreciate that Noya Rao possess the unique means to affect meaningful change within us, for the better.
Source: www.ayahealingretreats.com
Bobisana - medicine to open the heart
In the tradition of Amazonian Shamanism not only is Ayahuasca used but many, many other powerful plants. The Curandero/a who has the knowledge of these plants is called a Vegetalista. One plant which is deeply loved, respected and used often in this path and at The Garden is a beautiful flowering tree called Bobinsana.
This medium sized tree grows near water and has very pretty pink flowers. During dieta, one goes into solitude and eats a specific plain diet along with drinking a tonic made from the specific medicinal plant they are working with. Combined with Ayahuasca ceremonies and the connection the Curandero/a has with the plant, little by little the unique energetic awareness and quality of the plant starts to emerge in the consciousness of the dieter.
While Bobinsana is renowned for helping to heal physical issues relating to the blood and circulation, urinary systems and lungs amongst other things it has emotional and spiritual qualities of healing.
Source: www.thegardenofpeace.com/bobinsana-medicine-open-heart
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The Medicine ~ Psychology of The Future
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Studies of Mother Ayahuasca ~ The Spirit of Gaia
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Here you can learn more about plant medicine or contact me directly
www.plantconsciousness.com
www.animystics-ireland.com
www.plantconsciousness.com
www.animystics-ireland.com
Cures for many other conditions? - Mother earth provides all we need :-)
Microdosing Psilocybin mushrooms. Cure for depression, P.T.S.D and so much more!
Microdosing Psilocybin mushrooms. Cure for depression, P.T.S.D and so much more!
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Mama Cacao
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Grandfather Tobacco
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