| ETHNOTHERAPY,
COSMOVISION, RITUAL OR PHARMACOLOGICAL ACCESS |
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Ayahuasca (Banisteriopsis Caapi) has always
had a historical importance in the whole amazonian area and is considered
one of the plants with highest rang in healing ability and possibilities
to access the knowledge of nature. Sickness is considered a transgression
of natural models or even an “attack” of supernatural forces, according
to the different cosmogonic sights.
Actually do two clear defined tendencies exist,
not only in medical areas, but in ecology and phylosophy. They appear at
the first moment antagonistic and these are holism and reductionism.
Allopathy (conventional medicine) emphasizes
in the supression of symptoms, as a solution to the apparent conflict of
a sick patient, ignoring that in its background persists a lack of integration
between mind and body. Opposite to that, the point of view of the chamanes
pretends to integrate deep ecology in humanistic and environmental aspects,
to take mankind back to their intrapsychiatric, corporal and environmental
role. |
| There are common elements to Jung´s analytical
psychology, for example, the recovering of archetypes and the experience
as a human evolutive and progressive element.
The alternate consciousness states (trance, singing,
dance, etc.) establish, opposite to the priesthood, the nucleus of the
“operation” of the chamanes and it is here where the symbol obtains its
greatest dynamism, innovating in the posibility of an integral experience.
Sickness shows up simultaneously at three levels: physical, mental and
symbolic, being necessary to act on them to produce a real healing that
considers the principal aspect which causes the illness and this is basically
a problem of consciousness. |
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| Cancer is seen as a disease in which the three
levels already mentioned (physical, emotional, symbolic) are involved,
being treated consequently, not only working on controlling the tumor and
ignoring the personal troubles that caused the neoplasia. Diet, emotional
support, artistical expression therapy, deep integration and the adjusting
of the social and individual circumstances that afflict the patient, are
necessary steps to be followed, which in conjunction to immunological and
medical non-invasive treatment and specially to the patient’s willing of
a healing, transform defenselessness into an adventure of self-discovering
and afirmation. |
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AIDS is symbolically, an undefinable intrusion
of the defense in the patient’s defensive structure and it is this mechanism
and not the virus, which together with the toxical treatment and questionable
with DNA-chain terminals, antibiotics and corticoids, among other factors,
explain the high mortality, mentioning the social margination, or victimizing
or vindicative self-margination of the patient. It isn’t the presence of
an inert viral structure, which is improbable from an epidemiological or
viral sight, as it has been proven by mollecular virologist Peter Duesberg
from Berkeley University, that causes immunodeficiency. |
| Plenarium therapy is an advanced transdimensional
therapy, corporal points are used, unknown until the moment, but with confirmable
stimulation and results. It can be used in patients that are subject to
conventional or alternative treatment, whose treatment isn’t at all clear,
but also in common people who wish to be uninterfered. |
| Buddhism, referring to oriental philosophy, suggests
that origin of suffering (sickness for us) is ignorance and not “sin”,
as contemporary catolicism teaches, with the common element to our theme,
that it can be surpassed through own effort, through meditation, or through
chamanic practices in the Putumayo, in our case. |
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Plants that have healing power produce
a strange already existing effect in the person, but that is unknown. Its
only function is to update this effect. Each mind is Buddhas mind (of its
own perfect), says Zen, the trouble is that we don’t know it and through
this practice we can learn it. |
Commonly are experiences with “pharmacological”
plants deprived of import and judged as “unreal” or “unauthentic”, while
our organism is a real laboratory full of modifying and interceding substances
of chemical nature, basically. Mentioning A. Watts, when an event
is told to be pharmacological, it is only because it’s the best definition,
but it doesn’t exclude its relation to a multiple chain of possible causes,
where the cultural and the archetypes play a significative role.
Fasting, self-mortification, contemplation, for
example, have an important play in christianism, in the production of mystical
states. They always bring, besides a religious attitude, biochemical changes
according to this attitude.
Concluding we could say, that sickness appears
to be an alienated metaphor to the patient. Its real solution implies necessarily
an approach in physical, emotional and symbolic areas and a direct psychosomatic
experience through the decoding of symptoms. This is how the alternate
state of consciousness appears through chamanic or other procedures, one
of the more powerful integration mechanisms, with the advantage of the
practices in Putumayo, that they are intense, totalitary and immediately.
