peru ayahuasca tourism

Ayahuasca healing retreats, a journey to your true nature in a safe, authentic & compassionate environment.

Why choose etnikas ayahuasca retreats, the best and safest ayahuasca retreat in the world as voted by eluxe magazine.

• We are the only Ayahuasca retreat service recognized by the ministry of health .
• 40 years experience, over 450 reviews on trip advisor, 7000 satisfied guests.
• We are pioneers in integrating modern and ancient medicine, indigenous healers from the Andes and amazon with doctors, psychologists and nurses.
• We maintain the tradition and authenticity of ancient healing practices, working with highly experienced Shipibo and Qero healers, based on inca cosmovision.
• Being reciprocal through our non-profit organisation HUMAN ACTIONS we bring support, for social, environmental, and animal aspects "Volunteering".
• We are two hours drive to Machu Picchu, we are located in Sacred Valley, San Salvador, Cusco Peru.
• We create and provide you with long term integration tools, based on unconditional love and forgiveness meditation "Munay".

Excellent reviews on Tripadvisor

Tripadvisor Certificate of Excellence

2014, 2015, 2016, 2018 & 2021 winner

Recognized by Peru Ministry of Health

Voted best Ayahuasca retreat in the world

Social & environmental sustainability

Human Actions non profit organisation

Etnikas created Human Actions in 2015 and it has quickly has become a key motivation for all the work that Etnikas team do. The positive results and enjoyment we gain by putting out energy into projects based on Ayni, or reciprocity, have had life changing results for the whole Etnikas team. We have now prioritised the work Human Actions is involved with to be the main purpose for what we do.

We provide responsible and sustainable social assistance, holistic healing, and cultural education. We focus our actions on the less favoured and vulnerable people and communities in Peru, having Etnikas as a supporting organisation. Our projects are based on social and community regeneration, animal rescue and environmental conservation and regeneration.

Our retreats

7 days ayahuasca retreat, inca meditation, visit to machu picchu and volunteering with human actions.

• From $1700.00 USD
• Duration: 7 Days
• Location: San Salvador, Cusco Peru
• 3 ayahuasca ceremonies

5 days Ayahuasca retreat, Munay Inca meditation and volunteering with Human Actions

• From $975.00 USD
• Duration: 5 Days

3 days Ayahuasca retreat, Munay Inca meditation and volunteering with Human Actions

• From $625.00 USD
• Duration: 3 Days
• Includes 2 Ayahuasca Ceremonies

Our safety protocols

Your physical & psychological safety is our top priority., our healers, we maintain the authenticity of ancient healing practices., what people are saying, creating the best experience possible for you..

430+ Positive Reviews

I attended a five-day retreat at Etnikas in the summer and it was worth both the journey and the wait (wait due to covid restrictions). They have a great new premises which is secluded and peaceful. The management of the entire operation seamlessly transcends the different levels of formality and care as and when required; whilst being a generally self sufficient person, there were of course moments of fragility throughout the experience and the team were on hand every step of the way to make sure support was given.

Infinite Love ❤️

Etnikas Ayahuasca Retreats exceeded my expectations in every way. The place location is breathtaking, the level of care is superb, and the Spiritual holiness is in the air.

Thank you Etnikas, I am forever grateful ️ Till we meet again

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Peru: The Premier Destination for Healing Tourism with Ayahuasca

In recent years, Peru has emerged as the premier destination for healing tourism, particularly for those seeking profound spiritual experiences and therapeutic insights through the ancient plant medicine known as Ayahuasca. With its rich indigenous traditions, breathtaking natural landscapes, and experienced healers, Peru offers an unparalleled setting for individuals looking to embark on a transformative journey of healing and self-discovery. In this article, we’ll delve into why Peru stands out as the best destination for Ayahuasca healing tourism, exploring the unique factors that make it an ideal choice for those seeking healing, growth, and spiritual renewal.

• Authentic Indigenous Traditions: At the heart of Peru’s allure for healing tourism with Ayahuasca lies its deep-rooted indigenous traditions. For centuries, indigenous tribes of the Amazon rainforest, such as the Shipibo-Conibo, Asháninka, and Quechua, have revered Ayahuasca as a sacred sacrament integral to their spiritual practices and healing rituals. By partaking in Ayahuasca ceremonies in Peru, visitors have the opportunity to engage with these authentic traditions under the guidance of experienced shamans who have inherited ancient knowledge passed down through generations. This connection to indigenous wisdom adds a profound dimension to the healing journey, fostering a deep sense of reverence and respect for the plant medicine and the cultures that have safeguarded its wisdom for millennia.
• Experienced Shamans and Healers: Central to the Ayahuasca experience is the presence of skilled and compassionate shamans who serve as guides during ceremonies. Peru is renowned for its abundance of maestros (masters) and curanderos (healers) who possess deep insight into plant medicine and the human psyche. These practitioners undergo rigorous training and often spend years learning the intricacies of Ayahuasca healing. Their wisdom, intuition, and ceremonial expertise create a safe and supportive environment for participants to explore their inner landscapes, confront personal challenges, and embark on a journey of healing and self-discovery.
• Spiritual Pilgrimage: For many individuals, the decision to engage in Ayahuasca healing in Peru represents a profound spiritual pilgrimage—a calling to delve into the depths of consciousness, confront unresolved traumas, and seek greater clarity and purpose in life. Peru’s mystical aura, with its ancient ruins, sacred sites, and mystical landscapes like the Sacred Valley and the Andes Mountains, enhances the sense of embarking on a sacred journey. The convergence of natural beauty and spiritual heritage fosters a conducive environment for introspection, growth, and spiritual awakening, making Peru an ideal destination for those seeking profound spiritual experiences.
• Connection to Nature: Ayahuasca is deeply intertwined with the natural world, with its primary ingredients harvested from the Amazon rainforest. In Peru, participants have the opportunity to commune with nature in its purest form, surrounded by lush jungles, winding rivers, and diverse flora and fauna. The profound sense of interconnectedness that emerges from this immersion in nature can deepen one’s reverence for the Earth and foster a renewed commitment to environmental stewardship. Moreover, the healing power of nature itself acts as a catalyst for personal transformation, enhancing the efficacy of Ayahuasca healing and facilitating profound healing experiences.
• Healing and Personal Growth: The therapeutic potential of Ayahuasca in addressing various mental, emotional, and spiritual ailments has garnered significant interest from researchers and seekers alike. In Peru, where Ayahuasca has been used for healing purposes for centuries, participants can access a supportive framework for profound personal transformation. Whether seeking relief from depression, anxiety, addiction, or trauma, the combination of plant medicine, shamanic guidance, and immersive rituals offers a powerful catalyst for healing and self-discovery. Peru’s rich cultural and spiritual heritage, coupled with the expertise of experienced shamans, creates an environment conducive to deep healing and lasting personal growth.
• Cultural Immersion: Beyond the Ayahuasca ceremonies themselves, a journey to Peru offers rich opportunities for cultural immersion and exploration. From vibrant markets bursting with indigenous handicrafts to ancient archaeological sites like Machu Picchu and the Nazca Lines, Peru’s cultural tapestry is as diverse as it is captivating. Engaging with local communities, learning about their traditions, and partaking in rituals and ceremonies can enrich the Ayahuasca experience by providing context and deeper insight into the country’s spiritual and cultural heritage. This cultural immersion adds depth and richness to the healing journey, fostering a deeper appreciation for Peru’s cultural diversity and spiritual legacy.
• Safe and Supportive Environment: Participating in an Ayahuasca ceremony requires a safe and supportive environment where individuals feel comfortable surrendering to the profound effects of the medicine. In Peru, reputable retreat centers and healing centers offer carefully curated experiences that prioritize the well-being of participants. These centers adhere to strict safety protocols, provide pre and post-ceremony integration support, and ensure that ceremonies are conducted with reverence, integrity, and respect for traditional practices. This commitment to safety and support ensures that participants can engage in the healing process with confidence and peace of mind.
• Integration and Aftercare: The integration of insights and experiences gained during Ayahuasca ceremonies is a crucial aspect of the healing process. Peru’s established network of therapists, integration coaches, and spiritual guides offer valuable support for participants as they navigate the integration phase. Whether through group discussions, individual therapy sessions, or mindfulness practices, the integration process helps individuals assimilate their insights into daily life, fostering sustained personal growth and transformation. Peru’s comprehensive approach to integration and aftercare ensures that participants receive the support they need to fully integrate their healing experiences and navigate their ongoing journey of personal growth.
• Affordable and Accessible: Compared to other destinations where Ayahuasca ceremonies are offered, Peru often provides a more affordable and accessible option for those seeking this transformative experience. The country’s well-developed tourism infrastructure, coupled with a range of accommodation options to suit different budgets, makes it feasible for individuals from diverse backgrounds to undertake this journey. Additionally, the availability of reputable retreat centers throughout the country ensures that participants can find a suitable location that meets their needs and preferences. Peru’s affordability and accessibility make it an attractive destination for healing tourism with Ayahuasca, allowing individuals to embark on their healing journey without financial barriers.
• Spiritual Rebirth and Renewal: Above all, the allure of Ayahuasca lies in its potential to catalyze profound spiritual rebirth and renewal. In the sacred space of an Ayahuasca ceremony in Peru, participants may experience a dissolution of ego boundaries, a deepening of connection to self and others, and a profound sense of unity with the universe. These mystical experiences can serve as catalysts for profound personal growth, offering glimpses into higher states of consciousness and inspiring a renewed sense of purpose, passion, and reverence for life. Peru’s spiritual legacy, combined with the transformative power of Ayahuasca, creates an environment conducive to spiritual rebirth and renewal, making it the ideal destination for those seeking profound spiritual experiences and healing.

Peru stands as the apex of healing tourism with Ayahuasca, offering an unparalleled amalgamation of ancient wisdom, natural splendor, and spiritual transformation. It beckons to those with the courage to explore the depths of their souls, promising not just healing, but profound rebirth and renewal. As you contemplate your own journey toward healing and self-discovery, consider the Lighthouse! Ayahuasca retreat, a beacon of hope nestled amidst Peru’s mystical landscapes. Here, in the embrace of small groups and affordable prices, awaits the opportunity for profound personal metamorphosis—an odyssey that transcends the bounds of ordinary existence and leads to the luminous shores of self-realization. Peru awaits, ready to guide you on an extraordinary voyage of healing and transformation like no other.

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Ayahuasca tourism: the good, the bad, and the Inca

You’ve Googled “Peru ayahuasca retreat” for hours to make sure you will find the best Ayahuasca retreat Peru has to offer.  There’s a clear image of yourself at a spiritual retreat center deep in the jungle of Iquitos, sitting with Mother Ayahuasca in the evening and doing yoga in the morning. You can almost feel the spiritual awakening that you’ll receive from the combination of the Amazon rainforest, the plant diet, the shaman, and of course, the sacred medicine. You feel ready, but you want to make sure that you’re prepared. That’s what this guide is for.

Want to learn how to get the most benefits from plant medicine, and how to avoid the uncertainty, mistakes, and years of retreats and slow progress? Watch our free webinar HERE .

Ayahuasca is a schedule 1 controlled substance in the US and is illegal in most other countries, as are peyote, San Pedro, and other plant medicine.

As a result, Ayahuasca tourism in has exploded, not only in Iquitos and Cusco but all over Peru, Costa Rica, and many other places in Central and South America. It’s not easy to find the most fitting center for your needs with the number of retreat centers there are today.

Choice anxiety aside, the popularity of ayahuasca tourism in Peru and around the world raises many concerns. The local economy continually adjusts to the tourism demands. Traditionally, it is the healer , rather than the patient, who drinks the Ayahuasca. Yet the Western focus is on visions and purging. And so retreat centers catering to tourists offer Ayahuasca ceremonies where each retreat participants drinks the Ayahuasca brew several times per week.

Even more severe are the safety concerns for both tourists and locals. The profitability of selling ayahuasca to foreigners has led to an increase of Ayahuasqueros that haven’t trained appropriately. Typically, the training lasts for at least 8-12 years, if not decades. Yet with increased demand for Ayahuasca ceremonies, practitioners jump into leading ceremonies before they are truly ready. There have been accounts of shamans and guides taking advantage of participants during an ayahuasca retreat, and even cases of death.

These ethical and safety concerns means that the importance of preparation before your Ayahuasca retreat can’t be overstated. You want to fly into Peru knowing your intentions and what you can expect from your retreat center. In short, you want to come prepared before you head off on your healing journey.

Preparation: the road to deep healing

You’ve probably thought all about the importance of choosing the right Ayahuasca retreat program. You’ve debated the comfort of a nice bed and air-conditioning versus a more “authentic” experience. You want the best experience possible, and that’s understandable. Here’s how to make the most of your experience, months before getting to your chosen Ayahuasca retreat center.

Understanding your intentions

Something led you to Mother Ayahuasca. There’s something that you hope to achieve through Ayahuasca healing and plant medicine.

Perhaps you want to spark your creativity and find your life purpose. Or you wish to go down a path of self healing. These types of goals are pretty broad. How will you know when you have achieved these goals? What will it look and feel like?

Ayahuasca, San Pedro, Peyote, and other plant medicine are powerful and transformative. That said, they won’t heal or cure you. They are not magic pills that you swallow and wake up complete and content.

What they can do is show you what you need to work with. They can expand your consciousness and show you your power. They can tell you how to achieve healing yourself. Sometimes the messages are clear: “do yoga and work with your body.” Other times, you’ll get a dreamlike vision that you may not know how to interpret. You may be shown patterns and fears.

Working with a guide can help you pinpoint your intentions and goals in this spiritual healing process. You can set general intentions (“I want to be open to whatever Mother Ayahuasca shows me”) and more specific in your work with your guide.

Choosing a guide

We highly recommend working with a guide before and after your Ayahuasca experience. Your guide serves an entirely different purpose than the Ayahuasca shaman (should you choose to work with a shaman). Keep in mind that many shamans do not speak English. They also won’t be able to get to know you on a deeper level. If you’re taking part in an Ayahuasca retreat, the shaman will have to divide their attention between several participants. There may be a retreat participant with difficult experiences that requires deeper care. The shaman won’t help you pinpoint your intent or integrate your experience after the ceremony.

Ideally, your guide should speak your language both literally and figuratively. You want to feel comfortable enough to share the most vulnerable parts of yourself with them. They will help you understand your intentions for the experience and what you can reasonably expect.

The first guide you talk to may not be the one for you. The time you invest in “shopping around” will be worth it. You’re already taking the time and effort to fly to Peru and spend money on this transformative ayahuasca retreat. You may as well do it right.

Finding the right retreat center for you

Today, you can find Ayahuasca healing centers in many places all over the world: the Netherlands, Spain, Brazil, and even in the US. However, people still flock to Peru for the authenticity, history, culture, and talent of the shamans.

While Iquitos is considered the heart of Ayahuasca retreat centers, you’ll find centers all over Peru, with Cusco being an additional popular location. Some centers are deep in the Amazon jungle, close to the city of Cusco, or near the Sacred Valley.

Location, price, amenities, and of course, the shamans are all essential considerations in choosing your retreat center. Some retreat centers offer a San Pedro ceremony in addition to Ayahuasca or work with Coca leaf or another medicinal plant. Yoga, guided meditations, steam baths, and massage may also be on offer. Some centers offer longer journeys of several weeks.

We have a list of the 10 best Peru Ayahuasca retreat centers that take all these considerations into account and help you make this critical choice.

Preparing your body and mind

Your Ayahuasca retreat center will let you know how which plant diet to follow and for how long. Typically, you’ll be asked to refrain from salt, sugar, oil, red meat, and sexual activity.

While the Ayahuasca center you attend may ask you to follow this diet for two weeks, one week, or even just a few days, you can choose to follow it for a longer time in months and weeks building up to the ceremony. Adding practices like meditation, yoga, and breathwork can also help you prepare your body and mind for the deep spiritual healing you are about to undertake. Spend time with Mother Nature and take in what she’s saying and bringing up in you.

Your Ayahuasca experience

Most articles about Ayahuasca will focus solely on this part of the Ayahuasca journey. You can find reviews online where people talk about the Ayahuasca center they’ve visited deep in the jungle. They’ll describe Pucallpa, Peru, and the ayahuasca diet. They’ll rave about the profound healing they’ve experienced and all the benefits they see in their life. Perhaps they’ll explain how Ayahuasca brew is actually composed of two plants: the Banisteriopsis Caapi vine (commonly known as the Ayahuasca vine) and the Psychotria Viridis shrub.

What no article can tell you is how your own Ayahuasca experience will look and feel. The Ayahuasca ceremony may feel like it’s the main event, but really, it’s only part of the process.

Remember: more isn’t always better. You can choose to sit several ceremonies out. Let yourself process your experience before throwing yourself into the next one. Consult with your guide and journal about your feelings. Trust yourself, Mother Ayahuasca, and the healing process.

Leaving the Peruvian Amazon: Integration

You’ll have a lot to process from your Ayahuasca ceremony. While many people leave Peru feeling awe, optimistic, or even bliss, others experience more complicated feelings.

Scary visions, repressed memories, and buried emotions can all appear during the Ayahuasca ceremony. Some feel that the ceremony did not live up to their expectations or left feeling worse than they came in.

In this phase, you become your own healer. Ideally, you’ll have a guide to work with as you work to understand what came up during the ceremony and how to appropriately integrate the lessons into your daily life. Journaling, yoga, and meditation can be powerful tools to work with during this time. Try to connect to Mother Earth, who will support you. Spend time in nature. Notice your desire to use old coping mechanisms, but try not to engage. Your ego will try to turn to what feels familiar. This is just part of the healing process. Trust that the Ayahuasca medicine, nature, and your own inner wisdom will work together and that you are right where you need to be.

Still need some help choosing an Ayahuasca retreat?

We would be honored to guide you in choosing the best retreat for your needs. Behold Retreats coordinates expertly guided retreats with Ayahuasca, Psilocybin, and 5-MeO-DMT (Bufo Alvarius) with highly experienced facilitators. Reach out to us to set up a complimentary discovery call and we can point you in the right direction.

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Ayahuasca Peru, the medicine of the soul? A guide to rediscover Ancestral Medicine

An ancestral tradition steeped in the rituals of Amazonian shamans, Ayahuasca emerges from within the Amazon rainforest as a masterful botanical presence. It is now experiencing a revival in the Western world due to its profound potential as a remedy for both the corporeal and the ethereal.

As a result of this age-old sagacity, profound metamorphoses are taking place, drawing spiritual sojourners from all over the world to this holy place. The allure of Ayahuasca has inspired pilgrimages to the lush expanses of Peru, where the rainforest cradles seekers who yearn for the transformative healing and spiritual revelation bestowed by the sacred ceremonial concoction.

Join Auri Peru for a closer look at an ancient plant that has been revered by cultures of all ages and has fascinated spiritual explorers throughout history.

Ayahuasca plant

What is Ayahuasca Peru and Why Is It Increasingly Popular?

Ayahuasca is a psychoactive brew made from the Ayahuasca vine (Banisteriopsis caapi) and the Chacruna leaf (Psychotria viridis). The vine contains harmala alkaloids that enable the psychoactive compound DMT in the Chacruna leaf to take effect when ingested orally.

Ayahuasca preparation in a simple pot

Indigenous tribes across the Upper Amazon have used Ayahuasca for centuries as a shamanic medicine for healing, divination, and worship. The name Ayahuasca means “vine of the soul” in the Quechua language. In addition, encompasses the Banisteriopsis Caapi plant, a vine indigenous to the Amazon rainforest.

The Components and Brewing Process

The Banisteriopsis Caapi vine contains harmala alkaloids and monoamine oxidase inhibitors (MAOIs) like harmine, harmaline, and tetrahydroharmine. These interact with DMT (N,N-dimethyltryptamine), a potent hallucinogenic alkaloid found in companion plants such as Psychotria viridis (“Chakruna”) and Diplopterys cabrerana (“Chagropanga”).

Crafting the Ayahuasca brew involves cutting and soaking vine portions with Chakruna overnight, followed by a prolonged boiling process to create a thick, syrupy liquid. Each shaman adds unique elements to the mix, contributing to variations in the brew’s composition.

Components of ayahuasca

A scientific perspective of Ayahuasca

Ayahuasca encompasses a potent mixture of compounds, including DMT (dimethyltryptamine) and MAO (monoamine oxidase), known for their profound impact on brain function. Particularly, DMT emerges as the influential agent responsible for the vivid visual experiences and altered states of consciousness that manifest during Ayahuasca ceremonies.

From a scientific standpoint, Ayahuasca’s therapeutic potential in addressing conditions like depression, anxiety, and post-traumatic stress disorder has garnered attention. Furthermore, its link to neuroplasticity—the brain’s remarkable adaptability—has kindled interest in unveiling the clinical dimensions of Ayahuasca.

Imagine Ayahuasca as a bridge, unifying scientific and mystical perspectives. While science delves into unraveling the intricate neurochemical interactions prompted by Ayahuasca, the mystical lens underscores its ability to unveil dimensions of spirituality that transcend empirical understanding.

Just like a skilled artist carefully combines colors on a canvas to create a masterpiece, the merging of these viewpoints offers a deeper understanding of Ayahuasca’s effects on the human mind and spirit. As researchers continue to explore, the aim is to illuminate both aspects of this revered plant: its potential for healing and its significant impact on our spiritual experiences.

Recent scientific research has yielded significant conclusions:

• In 1995, psychiatrist Dr. Ch. Grob from the University of Los Angeles and pharmacologist Dr. J. Callaway from the University of Kuopio conducted research in Brazil.
• In 1992 and 1997, Dr. Josep Ma. Fericgla and his team investigated the Ecuadorean jungle.
• The Takiwasi center, led by Dr. Jacques Mabit, has operated in the northern Peruvian jungle for a decade, offering Ayahuasca-based treatment for drug addiction.
• Research by Dr. D. McKenna and Dr. Metzner in the Amazon rainforest and pharmacodynamic research on Ayahuasca at the Neuropsychology Foundation of Sant Pau Hospital in

Effects of Ayahuasca plant

These investigations affirm the following physiological effects of Ayahuasca on the human body:

• Ayahuasca exhibits no hepatotoxicity, making it safe for the liver.
• Controlled Ayahuasca consumption lacks side effects, is non-addictive, and doesn’t induce withdrawal symptoms.
• Ritualistic use of psychoactive substances does not lead to dependency or addiction.
• Despite its psychoactive component, Ayahuasca should not be condemned as a typical drug with negative, addictive effects. Its use occurs within a controlled, sacred, spiritual, and therapeutic context, facilitating profound introspection.
• The majority of Ayahuasca consumers, including indigenous people, shamans, curanderos, psychologists, therapists, drug addicts seeking treatment, spiritual seekers, and the curious, view the plant not as a drug but as a tool for introspection, meditation, therapy, inner cleansing, self-exploration, or sacrament.

Furthermore, the brew’s unpleasant taste discourages consumption outside the appropriate context. No accidents, deaths, or madness due to overdose have been recorded. However, prudence is advised, and consumption should be guided by an expert in the field (ayahuasquero or shaman), as the challenge lies in managing altered states of consciousness that the brew induces.

Cultural Significance and Shamanic Beliefs

In Amazonian cultures, Ayahuasca transcends mere hallucinogenic experiences. Shamans view the Banisteriopsis Caapi vine as the ultimate healer, emphasizing purification, healing, and connection with inner wisdom over solely visionary encounters.

Exploring the Depth of Ayahuasca Visions

Ayahuasca, a potent plant-derived mixture, can give rise to a diverse range of intense visions. These visions are deeply personal and distinct for each person. They can originate from one’s background, individual experiences, or even emerge as entirely new and unexpected imagery. Occasionally, individuals may encounter images of animals like snakes and jaguars, creatures commonly associated with the Amazon region, Ayahuasca’s place of origin.

During an Ayahuasca journey, the mind can intricately conjure up familiar symbols and figures that hold significance within one’s beliefs or cultural context. These symbols might include religious representations from Christianity, Judaism, Buddhism, or broader concepts like the Universe or the human body as depicted through chakras or other belief systems.

The impact of these visions can be profound. They possess the potential to significantly deepen personal self-awareness and understanding of the world. They can prompt a reevaluation of priorities and values, often leading to a heightened sense of compassion and social awareness.

Encountering Alternate Realities and Energies

Ayahuasca has the capacity to transport individuals beyond the confines of the familiar. Some individuals recount experiences of encountering entities from ancient civilizations, extraterrestrial domains, or even making connections with angelic and divine energies. The sensation of interacting with God or other transcendental beings is not uncommon. Ayahuasca is regarded as a gateway to the divine, facilitating a potential connection with higher realms.

The inner journey: When Ayahuasca awakens the colors of the mind

Embarking on the Mystical and Transformative Journey

The visions and insights stemming from Ayahuasca journeys possess the potential to bring about life-altering changes. These experiences can challenge established perceptions of reality, prompting introspection into one’s beliefs and priorities. Integrating these profound revelations into daily life may not always be straightforward, yet the outcomes often include a rejuvenated interest in spirituality and a heightened desire to live a life infused with purpose and compassion.

However, it’s important not to underestimate the significance of these experiences. They necessitate careful contemplation and integration. While Ayahuasca can offer deep insights, the process of comprehending and applying these revelations to one’s life requires time and dedication.

Throughout this journey, one might encounter potent archetypes like the snake, jaguar, puma, condor, and eagle. These symbols carry immense significance within Peruvian cosmology. The snake embodies wisdom and healing, while the jaguar and puma represent power and courage. The condor and eagle stand as symbols of spiritual insight and transcendence.

In essence, Ayahuasca offers an immersive experience capable of reshaping one’s worldview, questioning deeply-held beliefs, and ultimately fostering personal transformation. Whether these visions manifest in literal or symbolic forms, they possess the potential to serve as guiding lights towards a more enriched and consciously lived existence.

Traditional Ceremonies of Amazonian Cultures, Ayahuasca Peru

Diego Palma, in his book “Ayahuasca: The Medicine of the Soul,” describes how this brew is used in ritual contexts. Participants prepare themselves through isolation diets in the jungle, then ingest ayahuasca under the guidance of an experienced shaman.

During the ritual, individuals can spend up to eight hours in visionary states, traversing intense emotions, and ultimately emerging with renewed clarity and compassion. The shaman chants sacred songs called “icaros” to protect the space and influence altered states.

After the experience, participants feel a greater connection to others, nature, and the divine. Revelations and healings, both physical and emotional, arise. The visionary ayahuasca in Peru journey has been compared to years of psychotherapy in a matter of hours.

Scientific Studies Confirm Safety and Benefits

Although the academic world was skeptical for a long time, there are now abundant scientific studies on ayahuasca. Chemical analyses have identified its components. Neuroscience attempts to explain its effects on the brain. Above all, the absence of toxicity, addiction, or physical or psychological harm due to ceremonial use has been confirmed.

Medical research highlights the anti-inflammatory and antioxidant properties of ayahuasca. It also stimulates neuron growth and neurogenesis, indicating significant potential for treating depression, anxiety, post-traumatic stress disorder, and addictions.

A Spiritual Alternative to Modern Existential Void

Diego Palma proposes that the quest for altered states is intrinsic to human nature. However, while traditional societies approach it with sacredness, the modern world seeks to fill that spiritual void with drugs, consumerism, and mass stimulation.

In contrast, the renewed interest in ayahuasca represents a longing for true connection. Tired of materialism, more people are exploring this ancestral medicine in an attempt to find meaning in life, heal soul ailments, and reclaim innate spiritual wisdom that has been lost.

A Tool for Physical, Emotional, and Spiritual Healing

Beyond being a sacred ritual, ayahuasca demonstrates immense therapeutic potential. Diego Palma presents cases where it has facilitated the healing of illnesses, treated addictions, phobias, trauma, stress, depression, and other modern afflictions. This is due to its ability to connect us with our essential being and activate innate healing wisdom.

Ayahuasca doesn’t impose external concepts; it simply creates conditions for individuals to find their own path to healing. While Western medicine focuses on physical symptoms, this ancestral medicine heals the human being holistically—body, mind, and spirit.

Connecting to Profound Wisdom Through Ayahuasca

Diego Palma concludes that the visionary states induced by ayahuasca allow us to transcend the limitations of reason and connect with a cosmic intelligence within us. By expanding our consciousness, it helps us remember our primordial unity with all existence.

The author invites us to revalue ancestral medicines, which hold deep insights into human nature, the natural world, and universal forces. Harnessing this ancestral knowledge could be the key to healing many modern ailments and regenerating our relationship with ourselves, others, and the planet.

For those seeking healing or a deeper connection with existence, ayahuasca offers a unique opportunity. Under safe conditions and with the right mindset, it can be a transformative journey that marks a before and after in life. Peru has become a favored destination for uncovering the mysteries and magic of this ancient medicine.

Preparing Mind, Body and Soul for the Ayahuasca Experience

• In the traditional approach to Ayahuasca, individuals embark on a journey that extends far beyond the mere consumption of a brew. A careful orchestration of physical, mental, and spiritual preparations forms the foundation for a profound encounter with the medicine.
• Days leading up to the ceremony are characterized by strict adherence to diets, sexual abstinence, and limited social engagement. This disciplined approach serves a twofold purpose: it physically purifies the body, enhancing receptivity to the medicine’s effects, and mentally prepares the individual for the journey ahead. By abstaining from certain foods and experiences, participants create a blank canvas, ready to be painted with the transformative effects of Ayahuasca.
• As the ceremony approaches, participants find themselves enveloped in darkness, both literally and metaphorically. Ayahuasca ceremonies are typically held at night, shrouded in complete darkness. This choice of setting encourages an introspective atmosphere, allowing participants to focus their attention inward, free from external distractions.
• Within this enveloping darkness, silence becomes a cherished companion. Participants are expected to maintain a state of quiet reflection during the ceremony. This silence is not merely a lack of audible noise; it’s a deliberate turning inward, a commitment to allow thoughts, emotions, and experiences to unfold without the need for verbal expression. This silence amplifies the introspective nature of the experience, fostering a deep connection with the self.
• The guidance of a shaman, a knowledgeable and experienced facilitator, is central to the Ayahuasca ceremony. The shaman employs various tools, such as songs known as icaros, rattling, and even plant-based remedies like mapacho tobacco, to guide the ritual. These rituals serve to cleanse participants of negative energies and create a safe space for the journey ahead. Trust is paramount in this dynamic, as participants surrender themselves to the shaman’s expertise and the healing potential of Ayahuasca.
• In this space of trust and surrender, participants are encouraged to set clear intentions while remaining open to the unknown. It’s a delicate balance between directing the experience with personal intentions and allowing the plant spirit to reveal its own guidance. This calls for the relinquishment of expectations and the need for control. Without this surrender, there’s a risk of falling into the trap of spiritual bypassing, where important issues remain unresolved. Thus, patience and perseverance are essential. Integrating Ayahuasca’s teachings into one’s life requires time and effort, as these lessons extend beyond the ceremony itself.

Physical Readiness: Dietary Preparations

Purpose: Cleanse the body and enhance the medicine’s effects. Actions: Adhere to a strict diet weeks before and after the ceremony. Impact: Facilitates a receptive state for the transformative experience.

Psychological and Spiritual Alignment

Purpose: Create an optimal mental and spiritual state. Actions: Practice sexual abstinence and social isolation. Impact: Prepares the mind and spirit for the journey’s profundity.

Sacred Ceremony Setting

Purpose: Foster an environment conducive to inner exploration. Actions: Attend ceremonies in complete darkness during nighttime. Impact: Encourages deep introspection and connection.

Silence as Inner Focus

Purpose: Minimize external distractions for introspection. Actions: Maintain silence during the ceremony. Impact: Heightens personal reflection and self-awareness.

Guidance of the Shaman

Purpose: Benefit from expert guidance and ritual facilitation. Actions: Trust the shaman’s knowledge and experience. Impact: Enhances the cleansing and healing aspects of the journey.

Trust and Surrender

Purpose: Cultivate the mindset of openness and surrender. Actions: Place trust in the process and the shaman’s guidance. Impact: Allows for a more profound and transformative experience.

Balancing Intentions and Openness

Purpose: Channel intentions while remaining open to guidance. Actions: Set clear intentions for the journey. Impact: Strikes a balance between direction and receptivity.

Integration and Growth

Purpose: Absorb insights gained for personal growth. Actions: Exercise patience and persistence during integration. Impact: Ensures meaningful application of learned lessons.

Exploring the Clash Between Old Ways and New Styles of Ayahuasca Healing

In recent times, an increasing number of individuals worldwide have been drawn to the effects of Ayahuasca. However, as this interest grows, an intriguing discussion is unfolding between those who advocate for preserving ancient practices and those who are experimenting with contemporary methods of using Ayahuasca.

Amidst this ongoing conversation, the implications of Ayahuasca’s rising popularity come to light. Some individuals are opting for swift and frequent ceremonies that bypass the customary rituals of preparation and integration. Yet, this hurried approach can potentially diminish the sacred nature of the experience.

Analogously, consider traditional practices as chapters in a narrative. In these chapters, specific retreat centers are making choices to deviate from strict dietary and cultural norms, citing their incompatibility with Western perspectives. However, experts in Ayahuasca emphasize that these practices are integral threads woven into the fabric of Ayahuasca’s profound effects. They transcend mere rules; they are integral to the transformative power of Ayahuasca.

Preparation of Ayahuasca in a boiling pot

Hastening into the Ayahuasca journey without a strong grounding can result in confusion. The overwhelming encounters and ego enhancements may obscure the genuine healing potential of Ayahuasca. Amidst this unfolding narrative, a novel approach to Ayahuasca emerges, termed “neo-shamanic.” This new methodology is intriguing, yet it is accompanied by a note of caution. Straying excessively from ancestral wisdom could potentially weaken the potency of Ayahuasca.

The Darker Side of Ayahuasca’s Global Spread:

Ayahuasca’s popularity has led to an increase in retreat centers offering ceremonies across Peru’s Amazon region. However, the range of quality is vast, and some shamans lack proper training or integrity. This raises serious risks for vulnerable Westerners coming in search of awakening.

It is essential to thoroughly vet any shaman or retreat center before signing up. Even reputable centers can experience issues if expanding too quickly, which can leave people feeling unsupported when challenging moments arise.

Unfortunately, some shamans and staff take advantage of participants seeking help through the confusion of an intense Ayahuasca experience. Sexual manipulation or psychological abuse by those in power has occurred, although it remains relatively uncommon.

Trusting one’s intuition and heeding any red flags is critical before surrendering to the Ayahuasca process. The right foundation sets the stage for transformation; the wrong one leaves wounds.

When Projections and Traumas Get Triggered:

Ayahuasca can bring up traumas and subconscious projections. In the altered state of consciousness, past abuse and dysfunctional patterns can get transferred onto others and disrupt the container.

If guides aren’t able to compassionately navigate these energies, interventions can lead to further confusion. Well-run centers forbid any sexual relations between participants and shamans during retreats.

Integrity on all sides is crucial for true healing. Superficial quick fixes will backfire. Deep therapy and soul work takes time and should not be rushed even in the excitement of spiritual awakening.

Mental rebirth: Exploring the healing power of Ayahuasca.

Respecting Powerful Medicine:

While risks exist in the Ayahuasca boom, they arise largely from disrespecting the medicine’s power. Proper preparation, screening, and group management provide the container. Avoiding distraction from sexual dynamics keeps focus on inner work. Integrating experiences before moving too quickly reduces overwhelm.

Those new to Ayahuasca should start with smaller doses and shorter programs to acclimate to the medicine’s effects. Ayahuasca is a powerful tool, but it requires respect and caution for safe and meaningful experiences.

Tips for identifying genuine ayahuaska Peru shamans

• Get personal referrals from trusted friends or communities who have worked with the shaman/center and had a positive experience.
• Research the shaman or center’s background – where did they receive their training? How long have they been practicing?
• Look for shamans connected to an established lineage of teachers . Beware of “self-taught” shamans without a clear learning pathway.
• Avoid shamans or centers that make grandiose claims about being able to heal all diseases or solve all your problems miraculously. The process requires work on your part too.
• Be wary of shamans or centers focused on money or using Ayahuasca primarily as a recreational drug . Healing should be the focus.
• Look for centers that screen participants beforehand, provide preparatory guidance, and integrate experiences afterward. This shows care for your process.
• Avoid places advertising extremely frequent or back-to-back ceremonies without integration time. This diverges from traditional practice.
• Ensure the shaman speaks your language or has translators so you can communicate about your needs.
• See if the shaman follows ancestral dieting guidelines versus taking a la carte approaches.
• Be skeptical of shamans making radical modifications to traditional brew recipes or ceremonial practices unless they have extensive experience.
• Trust your intuition during consultations – do you feel the shaman or staff truly cares about your healing?
• With discernment and common sense, the life-changing gifts of Ayahuasca can be experienced safely and meaningfully.

Ayahuasca Peru tourism will likely continue growing as this ancient medicine calls to the modern soul. Heeding the guidance in Regueiro’s book helps maximize its healing and minimize dangers. Respecting Ayahuasca’s traditional origins and taking time to properly prepare can make the difference between profound awakening and a missed opportunity. Rather than seeking exotic visions, the deepest transformation comes when we humbly surrender to Ayahuasca’s wisdom. By showing us where we resist healing, it guides us toward wholeness – the ultimate goal of this sacred medicine.  

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Ayahuasca in Peru

Ayahuasca In Peru a Quick Guide

James Bustamante is Native to New York but born to Peruvian parents. He has been traveling throughout Latin America since early 2003 and finally made his home in Peru. James has made his way by eating and traveling through almost every country in Central and South America.

Last Updated on June 13, 2021 by James Bustamante

Hundreds of people from around the world come to Peru to hike the Inca Trail, travel to Machu Picchu , scale Huayna Picchu, take in views of the Sacred Valley, a huge variety of reasons.

Another set of travelers come for more of a mind altering experience. There have been many travelers throughout the years that ask about the famous (some would even say infamous) Ayahuasca in Peru .

This medicinal plant, also known as yagé, is a native vine of the Amazon basin. Locals use this ancient plant to produce a powerful psychoactive substance for their age old rituals.

The resulting ayahuasca drink is used as a traditional spiritual medicine by the native tribes from around Cusco for thousands of years.

This mystical solution has become incredibly popular with travelers from all walks of life. Droves travel to Peru to see the wise ayahuasca shamans and visit their retreats.

Many who have tried it says it helps them with addiction, anger issues, personal discovery and even with serious illnesses. 

Quick Tip: If you’re looking to find your own shaman, make sure to check out the Cusco city center. Many shamans have small offices near restaurants and travel agencies.

Table of Contents

What are the Effects of Taking Ayahuasca in Peru?

Some say its effects can be life-altering, others mention profound spiritual revelations and insights into the nature of life, the universe, and even into their own psyche.

Many believe that it helps you reach a state of enlightenment, even coming closer to understanding a higher power. 

But let’s not get too carried away just yet. Various procedures have to be carried out as Ayahuasca is usually provided with a trained shaman that helps guide you.

These sessions can be accompanied by intense hallucinations and a greatly altered perception of reality, time and space seem to skew and your emotions will be much more intense, with effects usually lasting between 4 to 8 hours.

Most travelers have a positive experience with ayahuasca, however it can be a bit of a trip, so don’t take this adventure if you feel unprepared.

Your brain will be highly impressionable while under the effects of ayahuasca, so it’s important to steady yourself and try to understand how this may affect your experience.

It not only affects your mind but also your body as most people tend to feel groggy and a bit of a headache after the experience. As with any drug, it should not be taken excessively or with other medication. 

Quick Tip: Leave the Ayahuasca ceremony for the tail end of your trip. This is something you’ll most definitely want to do after you have already done your hikes to Machu Picchu .

Is The Ayahuasca Experience For You?

This really depends on what you want as there are definitely some risks to be had. However, if taken correctly and with proper guidance this experience can be life-changing.

Now that you know what to expect, let’s take a brief look at the ceremony. 

These ceremonies are normally conducted in with small groups of visitors, usually around 5 to people, but it can reach up to 20.

They are usually carried out during the night, but a few shamans prefer the early morning hours.

Each Ayahuasca lodge has its own ceremonial secrets so the exact details will depend on which one you chose. However, there are a few practices that most ceremonies have in common.

First of all, the participants gather and greet each other, usually seated in a circle. Each person involved will have a bucket or some kind of container for vomiting.

The shaman will be in the center of the circle where he will begin with a prayer used to request protection for the ceremony. After that, the ayahuasca tea is distributed to each participant for consumption.

At this point, the shaman will begin to sing, these songs or chants are known as “icaros.” These chants are used to summon a variety of healing spirits that will protect the participants while under the effect of this medicine.

This part of the process takes between 30 to 45 minutes. Most first time participants may feel a bit nauseous and vomit as the tea takes its effect.

In fact, vomiting is actually considered an important part of the experience as it supposedly helps to cleanse the body and spirit from negative influences, giving way to your rebirth.

Chanting will continue throughout the ceremony along with other musical forms like instrumental drum playing. The shaman may also stimulate your senses by blowing tobacco smoke or incense in your general direction.

Shamans tend to have a few assistants that help the participants with some simple needs such as getting fresh water or going to the bathroom. 

Where to Take Ayahuasca in Peru?

We get this question all the time. There are places for Ayahuasca from Lima to Machu Picchu .

Ceremonies for Ayahuasca are best provided throughout the jungles of Peru, with parts of Cusco, Iquitos and Puerto Maldonado. Only certified Ayahuasca Chaman’s should be leading these ceremonies and the location matters.

There are a variety of lodges that specialize in providing this service within these cities, some can be found going deeper into the jungle. As with any new experience, we recommend doing plenty of research before choosing your location.

You can even book it along with your Machu Picchu reservations while on a trip through the Sacred Valley, the main valley of the Inca.

If you’re interested in seeing more of Peru be sure to check out the other Journey Machu Picchu articles that cover everything related to Peru and Machu Picchu travel.

Ayahuasca in Peru Diet Information

According to the shamans, there is a strict dietary guideline you will need to follow before going through with anything related to trying Ayahuasca. 

The following information has been suggested by a professional that has worked with retreats for over 30 years. We are not suggesting to adhere to the following rules. Speaking with your physician should always be the first step to having a pleasant and safe experience. 

What Foods Should Be Avoided?

It begins with restricting several items you might consume on a regular basis. These will include things such as alcohol, cigarettes, coffee and even something as common as chocolate. Drugs of any kind should also be restricted at least 7-14 days prior to the sessions. 

In addition, any type of canned food should also be left out of your diet. This is to make sure there are a few food additives as possible in your system at the time of the retreat.

Start by avoiding red meat, pork, cold cuts, spicy food, and meals that are high in salt or sugar. Carbonated drinks such as sodas that have sugar as well as food coloring are also on the list of items you should not consume. 

Foods to Leave Out For Ayahuasca

• Sugary foods
• Foods high in sodium
• Red meats and pork
• Carbonated drinks  like sodas
• Anything with high amounts of artificial coloring

What to Consume?

Shamans will suggest sticking to high-quality foods such as organic fruits and vegetables as well as white meats like chicken and fish. 

• Organic fruits and vegetables
• Chicken or fish

It is also suggested to not take prescription medication at least 7 days before the retreat. This includes antibiotics, contraceptive pills, and even vitamins in pill or in the form of injections (such as vitamin B shots).

Of course, you will have to consult with your medical professional before stopping any medication that has been prescribed to you. If your medication is not something that can be paused for a period of 7 days then Ayahuasca is not the right option for you. It is key to always consult with your physician at all times before trying Ayahuasca. 

Ayahuasca Centers Will Refuse Service

Any Ayahuasca center will reserve the right to refuse any sort of treatment to anyone with the conditions listed below.

• Heart Surgery
• Uses a Pacemaker 
• High Blood Pressure
• Blood-Related Diseases
• Mental Illness such as Schizophrenia or Bipolar

Additional Points on Ayahuasca

Experts on Ayahuasca treatments also state that if someone is taking antidepressants they will probably not be accepted into an Ayahuasca retreat in Peru. Again this goes back to medication that can be stopped at least 7 days prior to the Ayahuasca sessions, and antidepressants are not something that can be cut off without having consequences. 

Pregnant women are also not eligible to participate in anything related to Ayahuasca. In some instances, people can become very nauseous during the sessions. The resulting symptoms might hurt the fetus as well as the parent. 

It is also suggested to abstain from any sort of sexual activity at least 2 days before doing Ayahuasca. Shamans insist that this might reduce the energy levels needed for ceremonies. 

What To Eat The Night Before The Ayahuasca Ceremony?

It is recommended that the evening prior to the ceremony you have a medium-sized to a large, healthy meal. Restricting the foods already mentioned on this list of course. The following day the schedule demands fasting throughout the entire day except for water. 

Frequently Asked Questions About Ayahuasca in Peru

Ayahuasca can be found throughout all of Peru. However, we suggest going with proven specialists in Cusco or in Iquitos.

Common side effects include dizziness, headache, grogginess, vomiting, diarrhea, hallucinations (both visual and psychological) and a change in perception.

Ceremonies usually take around 4 to 8 hours but can take longer depending on the amount of people taking part.

Groups of participants can range from 5 to 10 people, with some larger groups reaching 20 to 25 people.

There are some safety concerns but it should be safe as long as you try it with a trained professional.

Yes, your travel package can include a day or two for this experience.

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Ayahuasca Retreat Tourism in Iquitos, Peru, and Its Impact on the Region.

by floweradmin | Dec 31, 2023 | Blog

Introduction

Iquitos, Peru, has gained international recognition as a hub for ayahuasca retreat tourism. Ayahuasca, a powerful plant medicine used traditionally by indigenous communities in the Amazon rainforest for spiritual and healing purposes, has attracted thousands of tourists to the region in search of transformative experiences. While the growth of ayahuasca tourism has brought economic opportunities to Iquitos and its people, it has also raised concerns about its impact on the local culture, environment, and communities. In this blog, we will explore the phenomenon of ayahuasca retreat tourism in Iquitos, Peru its implications for the region, and the efforts being made to address its effects.

The Rise of Ayahuasca Tourism in Iquitos,Peru

Iquitos, a city located in the heart of the Peruvian Amazon, has become a popular destination for travelers seeking ayahuasca experiences. The traditional ayahuasca ceremony, guided by experienced shamans, has drawn people from all over the world who are interested in its potential for personal healing and spiritual growth. As a result, numerous retreat centers and lodges offering ayahuasca ceremonies, accommodation, and related activities have sprung up in and around Iquitos, catering to the growing demand for this unique form of tourism.

Economic Impact

The influx of visitors participating in ayahuasca retreats has undoubtedly brought economic benefits to Iquitos and the surrounding areas. The tourism industry has created jobs for local people, ranging from construction and hospitality to guiding and transportation services. Additionally, the demand for locally sourced products and services has provided opportunities for indigenous communities and small businesses to thrive. Many local people have found employment in the tourism sector, contributing to the economic growth of the region.

Cultural and Environmental Concerns

While the economic impact of ayahuasca tourism in Iquitos Peru is significant, it has also raised cultural and environmental concerns. The commercialization of ayahuasca ceremonies and the influx of foreign visitors have led to debates about cultural appropriation and the commodification of indigenous traditions. Some worry that the traditional practices and spiritual significance of ayahuasca are being diluted or exploited for profit, potentially eroding the authenticity of the ceremonies and their cultural significance.

Furthermore, the rapid growth of ayahuasca tourism has put pressure on the local environment. Deforestation, pollution, and unsustainable harvesting of ayahuasca and other medicinal plants are among the environmental challenges associated with the increasing number of visitors to the region. There is a growing concern that the delicate ecological balance of the Amazon rainforest, which is home to an incredibly diverse array of plant and animal species, is being threatened by the expanding tourism industry.

Social and Community Impacts

The social and community impacts of ayahuasca tourism in Iquitos Peru are complex and multifaceted. While the industry has generated employment opportunities, it has also led to social issues such as increased substance abuse, cultural clashes, and changes in social dynamics within local communities. Additionally, the influx of tourists has put a strain on local infrastructure and public services, affecting the quality of life for residents.

Efforts to Address the Impact

Recognizing the need to address the impact of ayahuasca tourism in Iquitos Peru various stakeholders in Iquitos have been working to implement measures aimed at mitigating its negative effects. Local authorities, non-governmental organizations, and community leaders have been involved in initiatives focused on sustainable tourism practices, environmental conservation, cultural preservation, and community development

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If you feel called, join us for a transformational Medicinal Plants Retreat Program at Flower of Life Ayahuasca Healing Center in Peru. We will be delighted to have you in a safe and nurturing environment in the Amazonian Rainforest in Peru.

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Embark on a Soulful Expedition: The Ultimate Guide to Ayahuasca Retreat in Peru

by Miguel Angel Gongora Meza | Apr 5, 2023 | 0 comments

Introduction to an Ayahuasca retreat in Peru

Peru has become a popular destination for seekers of ayahuasca experiences, offering an opportunity to explore the depths of consciousness. An ayahuasca retreat in Peru gives an opening to probe the innermost depths of one’s being and explore unknown planes of awareness that could lead to a meaningful transformation.

From preparation before attending an ayahuasca healing center to understanding the role shamans play during the ayahuasca retreats and ceremonies, this article will guide you through all aspects of planning to attend an ayahuasca shamanic healing center so that you can make sure it’s as safe and successful as possible.

What is Ayahuasca?

The ayahuasca vine is a powerful traditional plant medicine native to the Amazon rainforest. For centuries, indigenous populations have used the ayahuasca plant for spiritual and medicinal rituals; this practice is still in use today, with traditional ayahuasca ceremonies dedicated to preparing ancient medicinal plants for the consumption of people in need of deep healing.

The Banisteriopsis caapi vine and Psychotria viridis shrub are combined to form ayahuasca, a powerful traditional plant medicine. When consumed, ayahuasca induces intense visual and auditory hallucinations, emotional insight, physical purging (vomiting or diarrhea), altered states of consciousness, and profound spiritual experiences.

Peru and Ayahuasca

Peru has seen a surge in the popularity of ayahuasca retreats over the last decade as individuals look to these potent plant medicines for personal transformation and healing. 

These retreats typically involve spending several days or weeks at an ayahuasca center, where participants participate in multiple ayahuasca ceremonies with experienced shamans guiding them through their experience.

During this time, they also participate in other activities such as yoga classes, meditation sessions, and workshops on shamanic practices like energy work or lucid dreaming techniques that help prepare them for their journey with ayahuasca.

What is it like to be in a retreat?

At an ayahuasca retreat in Peru, you can expect to be immersed in a supportive environment surrounded by like-minded individuals, all seeking transformation through this ancient healing practice with the sacred plants themselves. The atmosphere is usually one of openness and acceptance, where everyone feels safe enough to share their stories without judgment or criticism from others.

You will likely be staying at a comfortable facility that provides meals throughout your stay, so you don’t have to worry about preparing food yourself during your ceremony days when it is important not to eat anything heavy before drinking the sacred medicine.

Additionally, while enjoying your stay, you will have plenty of opportunities to explore nature walks, nearby riverside hikes, cultural excursions, visits to local villages, music events, etc..

Safety First

Ayahuasca, a potent and ancient medicinal remedy used by various cultures globally, is accessible to experience in Peru’s secure atmosphere. Attending an ayahuasca retreat in Peru can be life-changing, so let’s explore why it may be beneficial.

Grow and Heal

Ayahuasca retreats in Peru offer a unique opportunity for personal and spiritual growth and healing, with experienced shamans guiding participants through powerful ceremonies while allowing them to explore the local culture. By immersing themselves in this supportive environment, individuals can gain profound spiritual insight and transformative experiences as they journey toward self-discovery.

Why attend an ayahuasca retreat in Peru

An ayahuasca retreat in Peru offers just that. The Ayahuasca experience, a time-honored custom of Amazon Basin natives, has been gaining traction with globetrotters looking to expand their horizons and undergo a profound alteration.

Attending one of the many ayahuasca retreats in Peru provides access to traditional healing practices, cultural immersion, and learning some of Peruvian Shamanism’s extensive shamanic healing knowledge while connecting with nature in a safe, legal environment.

Who guides the ceremonies?

When attending an ayahuasca retreat in Peru, you’ll gain access to traditional healing practices from the curanderos, indigenous healers, or local village shamans who have been using the ayahuasca vine and other medicinal plants for centuries.

Before participating in one of the many ayahuasca ceremonies, you can prepare yourself mentally by learning about the spiritual aspects of taking ayahuasca. You can also take part in long hikes through the Amazon rainforest, exposing you to various plant medicines integral to traditional ceremonies.

In addition to gaining knowledge about ancient traditions related to ayahuasca use, attending one of the many amazing ayahuasca retreats allows for deep personal exploration and transformation while immersed in a beautiful natural setting.

The remote location of many Peruvian centers provides peace and serenity away from everyday stressors allowing visitors time away from their regular lives to focus on self-discovery without distractions or interruptions. It is also beneficial because it gives people a chance to connect with other like-minded individuals who share similar interests, which often results in forming strong friendships that last beyond the duration of one’s trip

Finally, when choosing an ayahuasca destination such as Peru over other countries such as Costa Rica or Colombia, there are certain advantages, including safety due to its legal status within certain regions (ie, Iquitos, the Sacred Valley, or Cusco). This means participants won’t have to worry about getting into trouble with authorities if caught taking part in some of these ayahuasca retreats, which often occur when visiting places where regulations aren’t clearly defined.

Additionally, those traveling abroad get insight into indigenous cultures, such as the Shipibo healers, by interacting directly with locals during their stay, making for more meaningful experiences than reading books about them back home.

Whether someone is interested in exploring ayahuasca shamanism, spirituality, connecting deeply with nature, or having transformative experiences – attending one of the Ayahuasca ceremonies In Peru offers all this and more. With its combination of physical beauty, rich culture, profound teachings, and connections made along the way – it truly stands out amongst other destinations around South America.

The ayahuasca ceremonies in Peru may offer a transformative journey for those seeking to delve deep into their inner and spiritual well-being. With that said, it’s essential to know what to expect when attending such a retreat so as not to be taken off guard by any surprises.

Attending an authentic ayahuasca retreat in Peru provides a unique chance to connect with ancestral healing rituals, experience the surrounding culture and landscape, and undergo a life-altering journey – all within legal parameters. It’s truly a once-in-a-lifetime opportunity that offers something for everyone.

What to expect at the ayahuasca retreats in Peru

Ayahuasca tours in Peru are becoming a more frequent way to partake of the age-old healing rituals of native tribes through the use of the ayahuasca brew. Before attending a retreat, it is important to understand what you can expect during your stay.

Overview of the Retreat Experience:

Ayahuasca retreats allow participants to explore and gain insight into their spiritual self through shamanic rituals, plant medicine, and meditation practices used for centuries by Amazonian tribes.

At a retreat in Peru, guests will be guided through several days of ceremony with shamans and partake in activities such as yoga and breathwork.

Before attending a retreat, it is recommended that one abstains from alcohol and caffeine consumption as well as sexual activity to remain focused on their inner journey. Participants should refrain from sexual encounters before engaging in rituals connected to ayahuasca ceremonies to stay centered on their inner exploration.

An ayahuasca retreat in Peru can be enlightening and transformative if you enter it with the right attitude and readiness. Having gone over the particulars of an ayahuasca retreat, let us now consider how to best ready ourselves for it.

Before participating in an ayahuasca shamanism ceremony, one should be mentally and physically ready by observing the dietary rules imposed by your ayahuasca shamanism or facilitator and refrain from sexual contact. For an optimal spiritual experience, having a tranquil mental state with no hindrances, such as liquor or caffeine intake, is advisable.

Preparation for an Ayahuasca Ceremony in Peru

Before you attend an ayahuasca retreat in Peru, it’s essential to be prepared. Beforehand, it would help to be mindful of the probable events that may occur before, while undergoing, and post-ceremony.

Ensure you are in optimal physical and mental condition before partaking in an ayahuasca ceremony. Many people find ayahuasca ceremonies emotionally challenging and intense. Be sure to get plenty of rest and ensure any physical issues or illnesses are taken care of before attending a retreat.

Additionally, many centers will require a doctor’s note stating that you are fit enough to participate in an ayahuasca ceremony.

Before participating in an ayahuasca ceremony, getting adequate rest and consulting a doctor is essential to be physically and mentally prepared.

You should be well-rested and free of any physical ailments or illnesses, as many centers will require a doctor’s note confirming your fitness for participation.

Additionally, take the time to set your intention for the experience and research both the center where you plan on attending a retreat and what happens during a typical session with an experienced shaman or healer who has been properly trained in administering these powerful medicines such as Ayahuasca or San Pedro Cactus.

It is essential to remember that this traditional practice requires commitment and respect – if not taken seriously, it can pose a danger physically and psychologically.

To avoid any potential negative side effects from using sacred plant medicine incorrectly, make sure you find someone knowledgeable about its effects before engaging in this healing process safely and correctly; they may also guide your journey into self-discovery while protecting the way within their sacred space created by soft music featuring Andean flutes called “icaros” played over drums beating slowly but steadily creating hypnotic soundscapes meant help people relax into deeper states of consciousness.

Finally, remember that additional costs, such as flights, visas, and vaccinations, may be associated with traveling abroad.

Make sure to budget accordingly when planning your trip; this will help ensure a successful experience.

Before engaging in an Ayahuasca journey, it is imperative to adequately plan and ready oneself for the encounter to guarantee a secure and rewarding experience. Exploring how to pick a proper ayahuasca retreat in Peru is key to having an enjoyable and safe journey.

Being adequately prepared for an ayahuasca retreat in Peru is essential, which requires commitment and respect.

Ensure that you are physically and mentally ready, have taken care of any illnesses beforehand, and set your intention before taking part in the ceremony with a knowledgeable shaman or healer who can protect the experience and guidance along the way; additionally, plan accordingly financially when traveling abroad.

Finding the Right Ayahuasca Retreat Center in Peru

When seeking an ayahuasca retreat in Peru, conducting thorough research and locating a dependable center that provides secure and legitimate experiences is imperative.

You want to ensure the healing center you choose has experienced shamans or healers who can guide the ceremony.

It’s also important to ask about their safety protocols, such as having a doctor on staff in case of any medical emergencies.

Moreover, investigate the kind of lodgings they have and if other services like transportation or cultural activities may be included in your fee.

It’s also wise to ask for referrals from people who have attended ayahuasca ceremonies before to get firsthand accounts of their experience at different centers.

Make sure the center you choose is well-respected by local indigenous people and communities; this will ensure an authentic experience with traditional practices being respected throughout your journey.

Think about how long you plan to stay when deciding which retreat is the best fit. Some centers offer short stays, while others allow guests to stay up to several weeks depending on their personal needs and goals during their visit.

Ask about additional fees associated with extended stays, as some centers charge extra for longer visits than shorter ones due to increased costs related to food, lodging, etc.

Additionally, inquire if discounts are available based on group size or length of stay since many centers offer discounted rates for larger groups or those staying longer.

Finally, take into account what type of payment methods each center accepts before making reservations as some accept cash only while others accept credit cards as well as other forms of payment such as cryptocurrency or international bank transfers (if applicable).

By doing thorough research beforehand, travelers to ayahuasca, can know they have chosen a reputable ayahuasca retreat center in Peru where they can safely explore spiritual healing within an authentically traditional setting without worry.

It is important to thoroughly research and understand Peru’s various other Ayahuasca ceremonies and centers before deciding.

The role of shamans during the Ayahuasca retreats in Peru can be equally as important when considering where to go for your experience.

Do your due diligence to find an authentic, safe ayahuasca retreat center in Peru – get referrals from experienced shamans or other travelers who have had positive experiences and ensure the local indigenous people endorse it.

Additionally, consider costs associated with extended stays, and payment methods accepted by the various healing retreats and center, and amenities included during your visit for a smooth journey of your spiritual awakening and healing journey.

The Role of Shamans During the Ayahuasca Ceremonies in Peru

Shamans are integral to ayahuasca retreats in Peru, as they are the ones who guide participants through healing ceremonies.

Shamans possess expertise in using ancient healing practices and herbs and are well-versed in their spiritual potential. They provide an essential link between physical and spiritual realms, allowing for powerful experiences that can help heal physical and emotional issues.

During an ayahuasca retreat, shamans will lead participants through rituals that involve chanting, drumming, singing, dancing, and more.

These activities aim to create a safe space where individuals can open up spiritually and access deeper levels of consciousness.

By facilitating healing on both a mental/emotional and physical level, shamans guide participants to gain insight into how their life circumstances can influence them.

The personal shamanic treatments aim to guarantee a secure ayahuasca ceremony, providing assistance and monitoring for any likely risks of emotional trauma or adverse effects of the intense experience.

Shamans often act as mediators between humans and nature spirits or deities during these sessions; they may call upon certain energies or entities to help bring about transformation within individuals participating in the ceremony.

The shaman’s role doesn’t end with leading ceremonial activities at an ayahuasca retreat center in Peru; they also provide one-on-one consultations to participants before and after the ceremony.

This allows them to address any questions or concerns about the experience, reflect on what happened afterward, and get advice from a seasoned expert in plant medicine work.

Ultimately, this ensures that everyone involved gets something meaningful out of it – whether it was a one-off event or part of a series – by providing an opportunity for further integration into everyday life following the ceremony.

The role of shamans during an ayahuasca retreat in Peru is essential for creating a safe and meaningful experience, providing guidance and insight throughout the journey.

Moving on to the next heading, we will explore how best to integrate your newfound knowledge after an ayahuasca retreat in Peru.

Shamans are an essential link between physical and spiritual realms to facilitate healing experiences at ayahuasca retreats in Peru.

Shamans lead retreaters in ceremonial activities, like vocalization, the beating of drums, singing, and moving around; additionally, they offer one-on-one conversations before and after the ceremony to enable a more effective transition into regular life.

Integrating Your Experience After an Ayahuasca Retreat in Peru

After an ayahuasca retreat in Peru, integrating your experience can be challenging yet rewarding. It is essential to remember that the revelations and curative benefits from ayahuasca rituals should be incorporated into daily life. This can be done by focusing on developing practices that will support your spiritual growth and transformation.

One way to do this is by creating rituals or activities around self-care. Incorporating yoga, or meditation classes, journaling, and breathwork – or any other activity that helps one feel connected to themselves – may be advantageous for assimilating the revelations from an ayahuasca ceremony into everyday life. Additionally, engaging with nature and spending time outdoors can help ground your energy after a powerful experience with plant medicine.

Connecting with those who have had similar experiences can be beneficial when reintegrating an ayahuasca retreat into everyday life, as they may provide much-needed support. Being part of a community of individuals who understand what you’ve been through and have gone through similar journeys can provide much-needed support during this transition period back home.

Joining online forums or attending workshops led by experienced shamans or facilitators may also offer helpful guidance for navigating post-retreat integration challenges, such as managing emotions or dealing with reintegration issues within family dynamics.

Finally, one key element of successful integration after spending time at one of the many ayahuasca retreat centers in Peru is honoring any commitments made while under the influence of the ayahuasca medicine itself – whether they were verbalized out loud during the ceremony or kept internally as intentions set forth at the start of each session.

Taking action towards achieving these promises serves as a reminder and reinforces our capacity for transformation, which was so powerfully revealed during ceremony time in sacred space. This may involve changing certain habits (e.g., diet), making lifestyle adjustments (e.g., career change), or committing more deeply to spiritual practice(e .g., prayer).

Integrating your experience after an Ayahuasca Retreat in Peru is essential for long-term healing and growth. It’s important to consider safety when planning a day ayahuasca retreat, which we will discuss further in the next heading.

Integrating the teachings gleaned from a Peru ayahuasca retreat can be tricky, yet by engaging in self-care activities such as yoga or meditation and connecting with those who have experienced comparable journeys, and one can fulfill any pledges made while under the sacred plant medicine that’s effected. Ultimately, this helps reinforce your capacity for transformation.

Safety Considerations for an Ayahuasca Retreat in Peru

Safety should be a top priority when considering an ayahuasca healing retreat in Peru. Due to its long-standing cultural history, the ayahuasca healing ceremonies are widely practiced today; however, knowing the safety precautions necessary for a successful ayahuasca healing retreat, is essential.

It is essential to research any retreat or healing center you plan on attending thoroughly before making your decision. Read reviews from past participants and ensure that the facility is clean and well-maintained. Ensure all staff members have received proper training and certification in their respective areas of expertise, such as shamanism or plant medicine healing. Additionally, inquire about the experience level of shamans leading ceremonies at the retreat center.

Before engaging in an ayahuasca brew ritual, it is essential to grasp the journey and how to prepare oneself mentally and physically. This includes abstaining from certain foods like dairy products or processed sugars, which can interfere with digestion during a ceremony, and avoiding recreational drugs, including marijuana which can interact negatively with the ayahuasca brew’s effects on consciousness. Participants should also arrive rested after getting plenty of sleep before arriving at a retreat center. Hence, they can better focus on their journey through altered states of consciousness while under its influence.

The role of shamans in an ayahuasca ceremony is critical; they act as guides throughout each individual’s journey, safeguarding against any negative energies or entities which may arise during deep meditation. Experienced practitioners both ayahuasca are particularly adept at this due to their extensive knowledge base gained through years of studying plant medicines like Ayahuasca.

Furthermore, with proper preparation and understanding of what will be expected during the experience, participants can maximize the potential benefits of a retreat while minimizing any associated risks. 

It is essential to thoroughly research any ayahuasca retreat center before committing, ensuring that all staff members are trained and certified in their respective areas of expertise. Additionally, it’s important to prepare physically and mentally for the experience by abstaining from certain foods or recreational drugs while understanding what will be expected during a ceremony, with experienced shamans guiding each individual’s healing journey.

Attending an ayahuasca retreat center in Peru can be transformative, offering unique understanding and spiritual progress that could otherwise remain beyond reach. By researching to find the right healing retreats for you, preparing yourself mentally and physically beforehand, understanding the role of shamans during the ceremony, and integrating your experiences afterward – all while being mindful of safety considerations – you can ensure that this journey will be one filled with profound healing.

Miguel is a professional tour guide from Cusco, Peru, with almost 20 years of experience leading tours and a deep knowledge of Peru’s cultural and ecological diversity. He is also an advocate of ecotourism and cultural sensitivity and has lectured on these topics in the US and Europe. He co-founded Evolution Treks Peru, a worker-owned travel company based in Cusco.

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What It's Really Like to Join an Ayahuasca Retreat Alongside Spiritual Experts

By Michaela Trimble

For a few twilight hours in a remote jungle of the Spanish Caribbean , I ceased to exist. On my first-ever ayahuasca retreat, a medicine journey that was facilitated by a local healing couple I met while traveling, I curled up inside a sleeping bag beneath a canvas tent structure, with a warm heap of wool blankets on top of me, and was lulled into one of the most transformative awakenings of my life. Over the course of one night, I was transported far and wide, and into a realm I never knew existed.

I didn’t go to the Caribbean seeking ayahuasca; it found me. After befriending a medicine woman who introduced me to the two experts, I ended up extending my trip by a week in order to experience the substance for the first time. Though the word ‘ayahuasca’ wasn’t part of my vocabulary before this 2016 experience, I’ve since participated in other ceremonies. I’ll always regard this initial experience as a new starting point of my life. It was the moment that set me along my spiritual path, into a life full of big adventures and endless wells of creativity—and I have the learnings of Indigenous experts with cultural and spiritual connections to ayahuasca to thank for that. The Western world’s recent scientific research on ayahuasca's benefits prove what Indigenous cultures in the Amazon Basin have always known: The plant is a highly powerful, transportive substance that can be used to treat physical and mental ailments, and experiencing it with the help of those practiced in its traditions can expand the mind in ways you might have never thought possible.

I didn’t go to the Caribbean seeking ayahuasca; it found me.

My first ayahuasca experience went something like this: After a shaman cleared my nostrils with rapé—a dried, powdered tobacco snuff that’s shot up participants’ noses with a pipe to begin a ceremony—I drank my first of three cups (the plant is brewed into a tea and ingested). Little did I know, as the bitter, mud-like brew slid its way into my system, that I was about to go on the ride of a lifetime. Over the course of about six hours, I took on a series of forms: a nameless bird; a snake in a pit of other snakes. I even lost all concept of my own appearance—what qualities my face had, from my nose to even the color of my eyes.

I mentally traveled back in time to meet the first ancestor of my entire lineage, who danced in the woods morphing between two forms—that of a wolf and a man—before being suddenly transported to a cave full of drawings I couldn’t decipher but somehow understood. Next, I was whisked away in flight, sweeping across the snowy peaks of the Andes as the mountain range broke apart below me, almost like a game of Tetris. I saw Machu Picchu spinning on an axis of geometric cubes, twisting and turning as what appeared to be Lego-like warriors jumped in and out of the structure. Then, in a moment of engulfing hilarity, I lay in a fetal position completely consumed by laughter.

A ceremonial maloca , a wooden ceremonial structure with a thatched roof, at Mama Yura Healing Art Center in Peru

Curandera Daniela Riojas during a dieta ayahuasca retreat in Pucallpa, Peru

The ayahuasca plant recently became part of a greater movement to decriminalize psychedelics in the United States, which has seen a rise in acceptance of the substance and others like it. Popular shows like Netflix’s  How to Change Your Mind (or any of  Michael Pollan ’s psychedelic-therapy books, upon which that TV series is based) question why many psychedelics were considered Schedule I drugs in the first place (as ayahuasca still is) and examine how they can be used to treat mental illnesses and expand the mind. The substance is also seen by many as a spirituality tool, and according to the  Pew Research Center’s Forum on Religion & Public Life , nearly 27 percent of Americans considered themselves spiritual—not religious—as of 2017. Though there are still many unknowns regarding the full effect of ayahuasca on the human experience, if my own is any indication, the mental and emotional gates this plant can open seem promising. But how does it actually work?

The Indigenous origins of ayahuasca, and how a ceremony works

It’s important to respect the use of the plant, and Indigenous people who have used it for centuries, as the cultural harbingers of its healing qualities. Ayahuasca is considered medicine, and should not be used recreationally or without the supervision of practiced healers who have studied the medicine in countries where it is legal and there is a cultural connection to the substance—such as Peru, where the plant originates. The same is true of Mexico and Colombia.

According to the  Multidisciplinary Association for Psychedelic Studies (MAPS), ayahuasca's psychoactive properties are most commonly derived from  Banisteriopsis caapi , a vine containing monoamine oxidase inhibitors (MAOIs), and the leaves of  Psychotria viridis, or other plant containing  N,N -dimethyltryptamine (DMT). It’s believed that the DMT found in ayahuasca activates the DMT naturally found in a person’s pineal gland, often considered the third eye portal amongst the spiritual set and Indigenous healers. Many healers and shamanic practitioners believe this leads to the vision quests that ensue after ingesting the brewed version of ayahuasca, and why participating in ceremony is a way to connect deeper to your truest self.

Ayahuasca journeys can range from one-night events to multi-day  dietas , which usually require a participant to refrain from any intense physical stimulants such as sex, alcohol, and rich foods for a period of time. Most ceremonies are held in a  maloca , a wooden ceremonial structure with a thatched roof, and begin at sunset and end the following morning before dawn, lasting around five to six hours. In my experience, a ceremony usually includes fewer than 20 participants and begins with some type of cleansing initiation through the use of tobacco snuff, such as  rapé , or  mapacho . After ingesting the medicinal tea, most participants will experience a purging reaction, which could include vomiting or even a bowel movement. Participants can drink three cups—each about the size of an espresso shot—throughout the night. Shamans and healing elders usually sing  icaros , or prayers through song, to facilitate a sense of calm and tranquility. While some ceremonies observe a practice known as noble silence, many rituals encourage participants to emote as necessary: crying, screaming, and purging included.

While no two ceremonies are the same, an ayahuasca retreat will typically follow a spiritually-similar thread that’s meant to evoke the utmost calm and protection of participants. If you do feel called to take part in a ceremony, it’s important to do your own research to find the right experience for you: I’ve traveled hours into the rainforest for ceremonies and walked away without participating because it didn’t feel right. Your intuition is often your best guide when deciding whether you feel safe with a certain facilitator or not. Here, a trusted selection of healers and retreat centers to consider for your ayahuasca journey.

Editor’s note: All experts below have agreed to be included in this article. All three nations included below legally permit the use of ayahuasca.

Temple of the Way of Light's Maestra Laura picks leaves for a ceremony

Iquitos, Peruvian Amazon

Located about two hours into the rainforest (by car and then boat) from downtown Iquitos, in Peru’s Amazon Basin, the  Temple of the Way of Light is a healing center offering 12-day ayahuasca retreats, with six ayahuasca ceremonies over the course of the experience. In the plant’s region of origin, local Indigenous healers lead the ceremonies at this center’s rainforest setting, many of whom travel by boat from their home communities located further up the Ucayali River—a tributary of the Amazon.

Olivia Morelli

Stacey Lastoe

Maresa Manara

Operating according to Shipibo Indigenous tradition, each ceremony is held by a team of four Onanya (the Shipibo language word meaning a person who has wisdom). Each of them has studied the healing modality for a minimum of ten years to equip them to safely and responsibly deliver ayahuasca healing. During ceremony, the oni (a word that means wisdom in Shipibo, but is used as a synonym for ayahuasca), is served while Shipibo healers sing songs; together, the experience is meant to purge negative, heavy energies from the body, also known as mawa niwe .

Bacalar, Mexico

Hosting multi-day ayahuasca retreats in the lagoon-side town of Bacalar, in Mexico’s Yucatán Peninsula, is Peruvian-American healer and curator Amalia Moscoso , who brings together medicine men and women, facilitators, and shamans of all backgrounds to create each of her experiences. The retreats also infuse additional healing elements that complement each guest’s medicine journey, from a temazcal sweat-lodge ceremony to  janzu therapies, a water-based healing meditation. Her offerings also include cognitive workshops to assist in mental, emotional, and physical integration and rewiring to create neural pathways in the brain.

Valle del Cauca, Colombia

In the verdant hills outside of Cali, in Colombia’s southwestern bounds, the Colombian healer Taita Edwin leads healing ayahuasca ceremonies at his family’s private farm. During Edwin’s spiritual ceremonies, the medicine, or ayahuasca, is treated as a sacrament, a link to the spiritual realm, with a focus on creating a safe space and allowing people to surrender to their processes with deep compassion, love, and care. Besides an opening and closing prayer, there is no strict structure to the ceremonies. However, each does include two or more sharing circles so that everyone can express themselves, find clarity, and find common ground in the shared experience. More information can be found by  reaching out directly via email .

Pucallpa, Peru

Along the Ucayali River in the town of Pucallpa in the eastern bounds of Peru’s Amazon Rainforest, Indigenous Mexican healer and facilitator  Daniela Riojas leads ayahuasca ceremonies in partnership with the Onanya of the region. After first participating in an ayahuasca ceremony in 2015, Riojas, an artist and musician by trade, began her extensive studies of the plant and its medicine during apprenticeships with master healers that included participating in multi-day  dietas . The ceremonies she facilitates include holding space through icaros , prayers that embody the healing power of the region’s plants and animals. Each experience is held during the night in a ceremonial  maloca to help facilitate each participant’s journey inward.

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Peru’s ayahuasca industry booms as westerners search for alternative healing

Every year, thousands of tourists head to the Peruvian Amazon to take the plant medicine ayahuasca. But what does the powerful drink actually do, and what do local shamans think of the rise in its popularity?

I magine you’re in a simple wooden house in the suburbs of Iquitos, the largest city in the Peruvian Amazon, and drinking a bitter, dark brown liquid. The lights go off. Half an hour later the most extraordinary visions begin.

Fast forward four hours and it’s all over. You’ve seen Christ and Buddha, and you’ve almost been moved to tears by the incantations of curandero (healer) Juan Tangoa Paima and all the deep-throat vomiting you’ve been doing in his garden.

That was my first experience, in 2005, of what has come to be known internationally as ayahuasca. Made from a mixture of an Amazonian vine known as Banisteriopsis caapi and usually at least one other plant (in Peru mostly chacruna ) , ayahuasca is a plant medicine that has been used in the Amazon for centuries for healing and spiritual purposes.

“It’s about connecting to the natural world,” says Romulo Sinuiri Ochavano, a Shipibo curandero who drinks ayahuasca to communicate with the spirit world and understand his patients’ illnesses. “It’s one technique for us. It’s the same as a doctor in a clinic with equipment that enables him to see if someone’s ill. Where’s the illness? The curandero sees which plants are good for curing that person.”

Traditional use involves only the curanderos drinking, according to Luis Eduardo Luna, a Colombian anthropologist and pioneer ayahuasca researcher. He says it has mostly been used for divination, such as diagnosing psychosomatic or ethno-specific illnesses with no western equivalent, or for making contact with the spirit world.

“The manifestation [of the psychosomatic illness] may be you lose your voice or have a physical problem, or in children through diarrhoea and vomiting,” says Luna. “Or somebody who has very bad luck in love or business … they would go to a curandero who will take the ayahuasca, give the patient ritual baths and energy, and protect them.”

Over the last 25 years ayahuasca has gone global, with thousands of people learning about it, and drinking it too. Curanderos are travelling abroad and ayahuasca is being exported. In Peru, major centres include the Cusco region and the cities of Pucallpa and Tarapoto, but it is Iquitos that attracts most interest. Every year thousands descend on the city, where centres offering ayahuasca have sprung up in the surrounding forest, while lodges offering “jungle tours” or “nature tours” include ayahuasca as well. The majority of visitors are foreigners.

Estimates of the number of centres in the Iquitos region offering ayahuasca vary from 30 to 100. Then there are jungle lodges and the curanderos living in the city, like Juan Tangoa Paima, and surrounding villages. The latter cater primarily for locals, though visitors can seek them out too.

Why are so many foreigners, particularly westerners, coming to Iquitos to drink ayahuasca? Some are seeking healing: for depression, alcohol-related issues, tobacco and drug addictions, arthritis, diabetes, skin diseases, cancer and more.

“Most of the treatment we’re carrying out is for trauma,” says Matthew Watherston, founder of the Temple of the Way of Light , a centre two hours from Iquitos. “The drive is often the crises that people feel in day-to-day life, manifested on a psychological, emotional or physical level. Ultimately, these are all symptoms; the origin, typically, comes from an energetic imbalance or disorder.”

Others drink ayahuasca because they’re curious and want to learn about it, or they’re looking for a new direction in life. Then there are those who, attracted by the often extraordinary visions, think it’s another tourist activity or recreational “drug.” That’s an idea many experienced with ayahuasca vehemently dismiss.

“If anyone thinks it’s in the same category as a cruise, well, the first drink would quickly change their minds,” says Peter Gorman , a journalist offering trips into the forest that include swimming with dolphins, foraging for wild food, hiking and ayahuasca. “It’s very serious medicine; very deep, very quick.”

Those after just a high aren’t welcome at some centres. Omar Gomez, from the Rainforest Healing Center , says he turns away 60% of potential visitors: either because they have problems that ayahuasca doesn’t mix with (such as schizophrenia) or because they’re not sufficiently serious about it.

“We do an intense screening process to make sure we don’t have any psychedelic tourists,” says Gomez. “Right now the ayahuasca industry is booming. But we want to make sure that the people who come are people that have a strong intention and desire to heal.”

Fundamental to ayahuasca’s appeal is that, unlike western medicine, it is believed to address the true causes of illness and make no distinction between mind and body. Ayahuasca practitioners see the physical manifestation of some mental, emotional, psychological or energetic disorder.

Reports of successes are common, particularly with depression, traumas and addictions. Brendan, a former US marine, was overweight and suffering from radiation poisoning, hypothyroidism, and nerve damage to his left leg after a training accident, and massive guilt after not serving in Iraq. But 12 days at the Temple transformed his life; it got him off the oxycontin and other medication he had been taking daily for years. He says he lost more than 45kg, his thyroid gland now functions normally, and he is “fully healed” from the radiation.

“When I left the Temple I went to a Veterans Affairs hospital in the US and had blood tests; everything was functioning normally, something they said would be impossible,” says Brendan, who now lives in Iquitos and has opened his own centre, The Sanctuary of Renana , offering free treatment to other veterans. “My doctor almost mocked me when I told him I was coming out here but when he saw the results of the tests he became fascinated.”

In 2013, the International Centre for Ethnobotanical Education, Research and Service (ICEERS) issued a report on ayahuasca saying that clinical trials showed it to be “physiologically very safe”. One of the report’s signatories was Jordi Riba, a Spanish pharmacologist at the Sant Pau hospital in Barcelona, who has researched ayahuasca for years.

“There’s preliminary evidence that it has the potential to change life attitudes for the better in cases of drug addiction, depression and trauma,” says Riba.

The options for drinking ayahuasca in and around Iquitos (in terms of prices and packages) vary enormously. The Temple offers nine-day, 12-day, three-week and month-long retreats, mainly for large groups, with prices ranging from $2,000 to $3,300 per person, while the Rainforest Healing Center, approximately two hours from Iquitos, offers seven- and 10-day retreats for small groups costing $995 and $1,495 per person respectively.

Then there are options such as the Sachamama Botanical Garden , 90 minutes from Iquitos, where one week’s stay and three ceremonies costs $650, or you can drop in for a ceremony and thrash out a price when you arrive. In addition, there are also curanderos such as Tangoa Paima, who I paid 40 Peruvian soles ($12) for one ceremony in 2005 and $60 for another ceremony last year.

Despite many positive experiences, there are numerous things to watch out for, and anyone interested in drinking ayahuasca should do as much research as possible. In Iquitos, there are reports of increasing numbers of people calling themselves curanderos, or offering ayahuasca while knowing nothing about it, as well as sexual assaults on women. Some people have had terrifying experiences and violent reactions, and over the last decade there have been ayahuasca-associated deaths.

One tragedy, in December 2015, was reported – or rather, misreported – by the mainstream media. A Canadian man, Joshua Andrew Freeman Stevens, killed Briton Unais Gomes after apparently being attacked by him during an ayahuasca ceremony at Phoenix Ayahuasca near Iquitos. Despite initial reports that both men had drunk ayahuasca, one of the centre’s founders told me Stevens had not done so, and one subsequent media report claimed the toxicology results confirmed that.

“As the ayahuasca experience can be intense and even psychologically destabilising, one should be careful when choosing a proper ceremonial guide,” wrote Joe Tafur, a western-trained Colombian-American doctor and partner in the Nihue Rao Centro near Iquitos, in a recent article in the Iquitos Times.

Other concerns include claims the ayahuasca boom is making the Banisteriopsis caapi vine more difficult to source; that it isn’t regulated by the government; that the emphasis on business fails to respect the sanctity of the plant; and that it is exploiting indigenous peoples’ knowledge.

Francisco Montes Shuna, a curandero running the Sachamama Botanical Garden, says most centres are owned by non-Peruvians and therefore should be closed. “It’s our culture; the Amazon’s culture,” says Shuna, whose parents were indigenous Capanahuas. “[These foreigners] are coming here and stealing our knowledge.”

In the last couple of months more than 40 centres in Peru have committed to joining the newly-formed Ayahuasca Safety Association to establish “common standards of safety and ethics”, as William Menech from the Qhispikay Kawsay Ayahuasca Retreat puts it.

Laws on ayahuasca vary and are sometimes fuzzy. According to the Ayahuasca Defense Fund , hosted by ICEERS, it is legal in Peru, illegal in Canada, illegal for everyone in the US apart from two religious organisations, and “appears to be caught by prohibitive legislation” in England and Wales due to “a combination of factors”. These are precedents set by case law, the new Psychoactive Substances Act which came into force on 26 May, and the fact it contains N,N-Dimethyltryptamine (DMT), which is listed as a Class A drug in the UK. The International Narcotics Control Board lists DMT, one of the alkaloids present in ayahuasca, as a “controlled substance”, but has specifically stated that ayahuasca itself is not prohibited.

Luna calls the boom in ayahuasca a “sword with two edges”. Some without proper training see it as “a way to make easy money” and lure “gullible tourists”, he says, but the positives include reigniting respect for it among indigenous peoples and others and contributing to “a certain renaissance in Shipibo art”.

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Home » Adventure Tales » 12 Days with Ayahuasca in Peru: The Ultimate Healing Journey

12 Days with Ayahuasca in Peru: The Ultimate Healing Journey

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A-Heidy-ho and a hearty Ahoy, amigos!

Tis I, Will I am. It’s been nearly two years since I’ve written a blog post on my own personal travels. But after an incredibly powerful experience, I feel enthused and inspired to share with you.

This is the recounting of my experience journeying to Peru to sit with the shamans of the ancient Shipibo people, for a twelve day Ayahuasca retreat in the Amazon Jungle.

If this blog post encourages and assists one person on their own healing journey, then I have accomplished my goal. I hope that you, dear reader, will be able to ponder my experience with empathy and kindness as I lay bare what was going on inside my head during my six ayahuasca ceremonies.

No doubt, it is different for everybody, but this was my experience…

For two years, I had been planning to go upon this retreat.

My wise and kind counsellor, Nuraan , who I’ve been working with for five years now, suggested it to me and I had originally planned to go to Peru a year ago. I had ended up delaying my retreat as I had been in too complicated a mental state at that time; I was in the grips of a serious addiction, as well as drinking far too much. I felt I did not have the mental capacity to undertake such a challenging and opening experience and so I had delayed it.

I was obsessed by the tumultuous relationship with my beautiful but haunted partner, Carrie, and I was pouring all of my energy and time into trying to build a healthy dynamic between us and to improve our frayed connection. I loved her passionately, but felt unappreciated and unseen.

Over 2023, much has changed for me. I stopped drinking; at the time of writing, I am a bit over 6 months sober, I plan to go 500 days.

In May, I finally ended my three-year relationship with my beloved. Ending this relationship was a hard decision for me as I truly loved her. Trust had been broken, and I did not feel met in trying to repair it. Ultimately, I felt unacknowledged and taken for granted, I had arrived a point where I felt I had no choice but to leave her, even though I really didn’t want to.

I had ended things via text, as I did not feel strong enough to do it face to face.

I had a deep pain, anger and resentment that Carrie had not acted to fight for us, to reassure me of how much she loved me, and had instead meekly accepted my decision and then proceeded to ignore me. I had secretly hoped she would turn up at my door, or engage with the couple’s counsellor I had suggested.

It felt like a rejection and I was heartbroken.

I was well supported during this time, receiving love and comfort from two wonderful lovers in my life (I don’t do monogamous relationship formats), as well as by my long-lost brother.

For several years Alex and I had not spoken, I had held on to the pain of “the why” and my pride had refused to let me reach out. After short and hesitant birthday messages were exchanged earlier this year, a torrent of communication had unfurled between us and now my best friend and right-hand man was very much back in my life. It felt wonderful.

I have done a lot of hard things over 2023, including running a Hyrox fitness race, but ending my relationship with Carrie was one of the hardest things I have ever done. I was glad to have the Ayahuasca retreat to focus upon, spending my time focussing on preparation, in the wake of the breakup.

I flew to Peru upon my spiritual quest. My journey, from my homebase in beautiful Bali , was supposed to take a mere 40 hours.

One missed connection, five flights, and 55 hours later saw me landing in the dusty frontier town of Iquitos which sits on a slightly raised plateau of land bordering the mighty Amazon River.

I arrived tired, yet excited to be amongst the vibrating energetic mystery of a new place, a part of the world I have limited experience in. 

After dropping my backpack, I headed out to explore the town. I had a couple of days before I was due to head deep into the jungle to find the mystical place where, I hoped, I would heal my wounds and release some heavy pains, both recent and pain I had carried since childhood. 

I was also in physical distress… For three years now I have battled a terribly inconvenient skin condition which first appeared during a period of extreme stress (and honestly, I can handle quite a lot of stress) that I was going through.

This condition has come and gone over that time and I have literally flown around the world to see seven different dermatologists. Nothing seemed to work, the angry, itchy and unattractive red welts continued to adorn my skin, taking up residence at especially inconvenient moments. The long journey to Peru had caused a motherfucker of a flare-up and I was suffering. Below are some not-so-sexy photos of this skin condition… 

Sitting at a cafe, overlooking the mighty Amazon river snaking off into the distance, I met Gary from Hull. He had a strong Northern accent, a scraggly beard and a much patched shirt. I estimated he was in his late forties.

Gary, it turned out, was an Ayahuasca aficionado and he claimed to have sat with Ayahuasca over two hundred times. I inquired as to if he knew of any jungle medicine to remedy my skin and he replied immediately and confidently that Aya would fix my issues. We chatted about a few other ailments, all of which Gary claimed would be fixed by Ayahuasca.

According to Gary, Ayahuasca would not only enable you to face your internal demons but could also fix basically everything from hair loss to cancer. I was somewhat dubious, but it sure would be great if I could achieve physical, emotional and spiritual healing upon this retreat.

I spent a day exploring the town and, the next day, met at the designated spot and clambered aboard a bus with my fellow retreat guests, there were 24 of us in all. 

We drove for an hour and reached a small port, really just a low mud bank with a few boats moored nearby. We hopped aboard a river boat and headed deeper into the jungle, eyes watchful for the fabled pink river dolphins, known as Botos to the locals, that inhabited this part of the Amazon. 

After a short ride up the river, we disembarked and hiked for forty minutes along a muddy track until we reached the retreat centre; The Temple of the Way of Light . We were greeted by the three facilitators – these were to be our guides upon this experience, and the bridge between us and the shamans for this journey.

They were joined by the resident yoga instructor; an impossibly good looking lady with sparkling eyes and a delightful laugh, I would find her invading my thoughts on occasion throughout the retreat.

Following a healthy lunch of roasted vegetables, locally caught fish, and fresh fruit (I hurriedly took way more than my fair share of strawberries), I made my way to my wooden tambo, my room in the jungle.

With no power, just a kerosene lamp for light, it is basic but homey. There’s a bed with a mosquito net, a hammock, a desk to journal at, a small bathroom with a sink and a toilet but no shower. Best of all, there’s a handy beam from which I can do pull-ups and hang my TRX suspension system – I’m really grateful for this beam as it means I can train in my room. 

I place my phone and laptop in the safe, there’s no signal or WiFi at the centre and the shamans recommend we use this as a powerful opportunity for a digital detox. I leave my phone in the safe until the last couple of days at which point I break it out to take some photos – please be patient with my terrible and random photos.

Note that some of the photos used throughout this article are not presented linearly. Many were kindly shared by my fellow retreat guests. 

In the afternoon, we had our first group meeting in the Maloka. The Maloka is the beating heart of the centre and is an incredibly impressive circular building, raised above the jungle floor with a gorgeous hardwood floor and a soaring roof, it’s kind of like being inside a gigantic hollowed out mushroom.

This is where the ceremonies would be held in the evenings and where we would do our group therapy sessions. Claude, the long-haired, half Peruvian chief-facilitator, referred to these sessions as ‘Ceremony of the Word’. He was an interesting fellow, who was constantly puffing upon a lovingly carved wooden pipe.

I wasn’t sure about Claude at first, but would come to like him and respect his wisdom. 

In our first meeting we spoke about who we were, and why we had come to this temple in the jungle. I shared that I like writing, love my dogs, my friends and my fitness and that I have built a career out of my passion for personal development through raw and challenging travel.

I had been led to the retreat centre by my counsellor, Nuraan , as part of my path towards healing childhood trauma and addressing my core wounds around unworthiness. 

I shared that I’ve struggled with drugs and alcohol most of my life, being a high-functioning alcoholic for the last decade. Over the last couple of years I’ve combatted this by building healthy habits and routines.

I felt that I couldn’t really trust myself with downtime, so I didn’t have any downtime – my days are strictly planned out on an hour by hour basis from 6am to 10pm every day, months in advance.

I used this time well; spending it on fitness, journaling, running my businesses, creative writing, introspective practices, dating, reading, and playing with my dogs.

If I suddenly find myself with a couple of hours unplanned I am often hit by a strong urge to numb myself through drugs or alcohol. My coping mechanism of building elaborate productive routines stacked with many healthy habits DID work, but I felt I had built myself a cage and wanted to find a healthier balance. 

Whilst my consumption of alcohol did vary, there had been several points where I was totally out of control for months at a time; drinking two bottles of wine or half a bottle of vodka by myself, alone in a darkened room, every evening. When I got divorced three years ago, things had been at their worst.

I’ve also had issues with cocaine, on two occasions this got so bad that I found myself unable to be in social situations unless I was able to nip to the bathroom for a bump. I was disgusted by this and my self-talk was terrible; I constantly called myself a loser, a weakling, a pathetic waste of space. I had kicked the cocaine habit about a year ago, with much difficulty and horrible withdrawals, and felt better for it.

I spoke of my porn addiction. Like a lot of men, I had started watching porn at a young age and this had absolutely fucked me up for many years until I was able to kick the habit (with quite a bit of difficulty) some three years ago (If this resonates with you and you’re looking for guidance, I recommend reading ‘Your Brain on Porn’ ).

I AM addicted to exercise, spending on average 2-3 hours a day doing Crossfit, running or my own fitness practices. This is an addiction I am fine with although I had noted that if I couldn’t train for a day, my mental health and overall mood tended to plummet so probably some work was needed there too.

I shared that I have been successful in my life, building over twenty businesses and being engaged in entrepreneurship since I was twelve years old. I had gone from being the OG broke backpacker to realizing many of my dreams; travelling all over the world, being recognised for my writing, helping my parents financially, building my dream-home, opening Bali’s first co-working hostel (we built it from scratch, come check it out), and working when and where I want.

I KNOW that I can push myself through incredibly difficult things, I’ve cultivated a strong sense of discipline and routines and a big part of my life is working on habits for success and introspecting on what is, and isn’t, working.

I’m able to be brutally honest with myself, but traditionally my self-talk and overall opinion of myself had sucked. 

I had fuelled much of my success from a place of feeling deep shame at being unworthy, at being unlovable, and wanting to prove to everybody, myself included, that I deserved to be seen, heard, and appreciated.

I felt I could only gain this by achieving endlessly, by being brave endlessly, by pushing endlessly but I was never satisfied and despite all my wins, I just didn’t feel I was good enough.

This type of fuel can only take you so far and I wanted to find a new way to motivate myself rather than repeating the story that ‘I am not enough’ in order to perform strongly. 

I mentioned to the group that I had recently ended a traumatic relationship, which had drained me emotionally, financially and energetically for three years. I shared that I am still in love with my ex and that the love had turned to hate, and anger, and that every day I was finding myself impulsively saying ‘I hate her’ and wishing pain and distress upon her when she flashed across my mind, which was all too often.

I did not like this and I felt that my heart was mortally wounded; I had loved this person so much and now I had intense feelings of hate towards her. It didn’t feel normal or right to me, I’m a lover rather than a hater, I felt sick. 

I expressed to the group that I had been sober for a little over 6 months and it was only the newfound clarity and strength this had bought me that had enabled me to end my relationship. I had finally realized I deserved better, but this wasn’t going to happen whilst I was using alcohol to numb how I was feeling.

When it came to drinking and other numbing behaviours, Carrie was my biggest enabler, she really enjoyed drinking and smoking marijuana and it was a huge part of the culture of our relationship. She didn’t respond positively to my suggestions that we get sober and resented any attempts to try and steer us upon a healthier path. 

I told the group I was keen to do a heroic dose of the Aya, that I wanted to push myself whilst out here, to prove to myself (for the hundredth time) that I can do hard things, that I am not a coward. 

We went round the participants, a dynamic and varied mix for sure, we were then joined by the maestros and maestras, the four Shipibo shamans (an Amazonian indigenous group) who would be leading our ceremonies. The shamans exuded raw power. Claude, the lead facilitator, translated as they explained everything to us. 

The shamans explained how the ceremony would work and how each of them (two male, two female) would sing us our own individual ikaros. An ikaro is a traditional healing song, and no two are ever the same.

The shamans explained that basically, they call out what is wrong with us as individuals, what needs to be healed, and ‘insult us’ to bring up the pain so it could disperse, and that this would be done in their native language, so we probably wouldn’t understand what was being said.

The lead shaman, who was pretty hilarious in general, said he plans to learn how to insult people in English in the future, so we could understand. 

I imagined these traditional healing songs as going something a little like this…

Hey, ho, help this man, he drinks too much from a can Yo, wey, get on it today, send them evil demons away Eee, ooo, no more coke, it’s time for him to get more woke Sha, laa, show him please, how to get up from his knees  Wee, yee, medicine for him, help him defeat an evil whim Lee, la, when he’s bored, help him reach for his soul sword

The shamans left, shaking some hands as they did, and I felt an immediate bond with the fifty five year old Lara, there was something about her that seemed comfortingly familiar. 

The facilitators ran us through the etiquette for the ceremonies. There were to be six ceremonies in total over the twelve days.

We would meet in the maloka in the evenings and find our assigned individual mat, the mats were set out in a circle, like the face of a clock. At 6:30, the resident goddess yoga teacher Luana would run a group yoga session to help prime the body.

Each mat had a bolster to sit upon or to rest one’s head if you lay back. When it was your turn for an ikaro (roughly every 40 minutes) you would sit at the front of the mat so the shaman could see you easily as it would be pitch black.

Purging is a part of the Ayahuasca experience and this was explained in depth. The medicine induced not only fantastical visions and moments of introspection or realization, but also could induce nausea, anxiety, terror and the need to get the medicine OUT of the body. It was deeper than that though, as I was to discover; it felt that we were vomiting up actual feelings; pain, guilt, loneliness, purging the body of emotions we no longer needed to carry. 

If you needed to vomit, you would do so into your assigned bucket. If you needed to shit, you would use the red light on a headtorch (carefully trying to avoid flashing it around too much) and head to the stairs where two attendants waited to light the way and help anybody who was having trouble walking. 

The shamans would come in at 8pm and after smoking and sitting in silence for some time, they would start dispensing the Ayahuasca. 

Once everybody had drunk their first cup, most people would smoke gigantic hand rolled mapacho (organic jungle tobacco) cigarettes. The tobacco smoke helps to ward off evil spirits and can help stave off some of the nausea that was common after swallowing the bitter tasting, pitch black liquid. 

Claude informed us that we must not interfere with the process of another. Some people may cry, scream out, be violently sick or thrash about. He told us we needed to leave people to it, and to focus on ourselves. “Anything can happen, perhaps somebody will see loved ones who have died or face up to actions they are ashamed of, perhaps another person will shit themselves or cry in pain, just focus on yourself”. This was sage advice. 

We finished the day tired and headed to bed, tomorrow was the first ceremony.

Ceremony One (Day 2)

The morning began at 5:30am, my tambo was mostly windows and the first rays of sun streamed in early, accompanied by the cries of a thousand parrots and other curious sounds, the forest awakening from its slumber. I started the day with a forty minute workout, followed by an ice cold shower and made my way to the maestro’s house where we had our first steam bath. 

Here I sat beneath a plastic tent, perched atop a small stool, stirring a pot of boiling water and herbs that had been sitting on the fire, the steam and herbs combined to create a sweet smelling, DIY steam room. We followed these steam baths with five different elixirs, health tonics provided by the shamans.

During the day, I journalled, explored the area and swam in a pond after a second workout. 

At 5pm, we went for flower baths where the shamans poured water infused with flowers and herbs over us. 

And then, it was time… 

I made my way to the maloka as the sun set, and found I was in the prime position. I would be first to receive the medicine and one of the first four to receive my first ikaro. 

After the yoga, the shamans entered. The only light was from six kerosene lamps burning in a circle in the middle. Claude gestured for me to approach and I burpee-popped to my feet, perhaps a little too fast in my excitement. I reverently and somewhat nervously sat down in front of the shaman, it was Lara, the one I felt a bond with.

She smiled at me and poured me half a cup. This was to be a light ceremony, the careful and gentle opening of wounds so that the cleaning out of those wounds could occur over ceremonies’ two to five, with the wound then being stitched closed during the final ceremony. 

I held the cup to my lips, and downed it in one. Immediately I was struck that I had drunk this before, although I was sure that in this life I have not. Truly ayahuasca tastes like nothing else except, somehow, it felt familiar… like the warm and comforting embrace of a lover from long ago. 

I returned to my seat, and watched as my compatriots each went up for their own dose, this took around half an hour in total. The kerosene lamps were then removed and the maloka plunged into darkness, lit only by the occasional vigorous puffing upon the gigantic jungle cigarettes. 

The cigarettes illuminated the maestros and maestras’ ancient features in the darkness in an otherworldly, ethereal glow. It was very atmospheric.

Slowly, surely, the four shamans began to sing as one from their position in the centre of the circle. It was about this time I noticed the medicine starting to take effect.

I felt the Ayahuasca dancing on the peripheries of my vision, but despite me calling to her she would not intensify my visions. I lost my focus and was distracted by the repetitive thought that I would need a much stronger dosage. I thought of my brother and my beloved Audy, my girlfriend and an inspiring force in my life. 

I peered through the darkness, trying to catch the musical vibrations on the wind as the first shaman shuffled in front of me and began to sing my personal ikaro. Their voices were hauntingly beautiful. I felt the songs they sang for me were filled with sadness, strength and resilience.

I was distracted, again, knowing I needed a heroic dose. Carrie’s name, a worm in my brain, blazed across my mind; she DID care for me, I suddenly realized, but was unable to show it, I could see she was not able to be in touch with herself, numbing her own pain with endless marijuana and drinking.

She resented me because I got in the way of her numbing. That made it less easy to be angry. I strongly felt again, she could have tried harder to meet me, I started to become angry and so I banished her from my mind. 

The ceremony finished at midnight and I walked back to my cabin in the dark, disappointed at having not felt any really strong effects or seen any interesting visions. I journaled a little, and then slept.

Ceremony Two Prelude (Day 3 and 4)

The day after our first ceremony was spent in retrospection, and journaling. Most of my peers had not had strong experiences during the first ceremony but some had, one lady reported she felt her third eye opening upon her forehead (Doctor Strange style) and was greeted with visions of writhing serpents and impossible colours.

We had another group talking session, and the facilitators explained to us we could meet with them individually to discuss intentions or pain points. I didn’t feel the need, and mostly kept myself to myself, reading in the small library where it was cooler during the day.

It was a mercilessly hot and sweaty but despite this I was feeling more at peace and was enjoying being off of my phone. I hooked my resistance bands to a bench and hung up my TRX from a handy tree by the lake and got another workout in. Some of my compatriots watched as I went through some pretty nasty circuits of rows, dips, flies, L-sits and burpees whilst the sun blazed down.

One of my new friends nicknamed me ‘The Beast’, a nickname he stuck with throughout the whole trip, something which proved to be the first part of my healing.

As a child, I had a really hard time at school. I was bullied awfully – attacked, tripped, slapped, spat on, ridiculed, the butt of many jokes. I couldn’t cry for over a decade, because I learnt that as a child, if I cried, the bullies had won. So, for a very long time, I didn’t ‘do’ crying. It was only in the last couple of years that I had managed to give myself permission to cry. I had many nicknames during my childhood but all of them were degrading and unkind. To have a cool nickname meant something to me, and I actually shed a couple of tears later when journaling about it. 

I was determined to be brave in this next ceremony, and to embrace it to the max, so I decided to skip lunch (there was no dinner on ceremony days) so that the medicinal effects would hit me stronger. 

The next day, I journaled about my goals, a regular practice I really enjoy doing. I wrote…

I want; to feel great in my body and in my spirituality. I want to write books, I want a successful podcast; a way to reach my people. I want to do a fitness competition every year; a way to push myself. I want to have a more restrained relationship with food and alcohol. I want to fully let go of the hate, anger and hurt I feel towards Carrie. I want my skin to be healthy and predictable. I want to reach my goal of 500 days with no alcohol. I want to enjoy myself next year in a way I haven’t since before Covid; to travel far and wide in new places…

I want to grow creatively. I want to be more flexible with my planning, to embrace the loosey-goosey serendipity of life. I want to find a travel and fitness balance, something I have always struggled to juggle. I want to go back to my roots. I want to travel to more far flung lands, to meet new people, to have novel experiences. I want to swim with whales, to go to Africa, to see more of the Silk Road, to hike in Patagonia, to go to Burning Man.

I want to continue to explore my sexuality. I want to have more psychedelic experiences, more digital detoxes, more mountain hikes and eventually… a commune, a wife who loves me, children to raise and protect. I want a partner who wants to grow with me, to listen to me, to show me she appreciates me. I want a family.

I then journalled upon my intentions for the evening, knowing that I would take a second dose of the medicine and go hard. I wrote… 

Tonight, my intention is to be brave. I’m a warrior. I will not run, or turn away. I’m here to learn, to heal and to find love for myself. I will ask the spirits to teach me. I will use my soul-sword to defeat evil looking spirits if any appear. If Carrie crosses my mind, I will try hard to release the pain and let her go. I’ll make myself 100 feet tall and battle entities if I need to, I will not run. I have my sword, and I am ready. I will, if possible, visit my beloved Audy and my brother and Chimmigi, the lynchpin of my life, my adventure doggo. I pray that the spirit of Aya will make herself known to me.

I repeated some mantras to myself about worthiness and warrior spirit, and then it was time for what was to be a life-changing ceremony…

Ceremony Two (Day 4)

Yoga flashed by, I drank my first dose, a full cup this time, received my first ikaro and then immediately requested (too fast, it would turn out) and received my second cup of the medicine. I choked it down, spat some water into my bucket, puffed on a cigarette to ease my stomach, and lay back as the tunes of the maestros reverberated around the maloka. In the distance, a storm was brewing.

I lay there for perhaps twenty minutes before I felt the medicine hit me… hard. I felt like I had been gut-punched, I took a huge breath and suddenly the blackness of the night was illuminated by tens of thousands of emerald pinpricks, expanding into lines, forming columns, a green cathedral roof stretching away into the darkness. 

I could feel the medicine gaining momentum, gaining strength, within me. Suddenly a vision came clearly to my mind; I was on horseback, my brothers in arms at my side, jumping a small stream and plunging headfirst into the enemy, I felt pure unbridled exhilaration, the unimaginable thrill of fighting for one’s life with one’s brothers along for the battle, and I felt this memory was one from a past existence, or a perhaps a future one, depending on how you choose to look at it. Time does not flow linearly.

This glorious vision quickly faded and was replaced by demonic spirits crawling down the cathedral columns and coming straight at me. I said my mantra…

“I am a warrior and a seeker, I come here to heal and to test myself, step aside.”

Still, they came at me. I called forth my soul-sword, a tool I had cultivated with the help of my therapist to help me find strength and confidence when I’m hit by crippling anxiety. I felt the pommel come into my head, cool to the touch, and the blade materialise; heavy, deadly and decorated with flashing runes. Strength coursed through me, I felt I could fight with the ferocity of a hundred men. 

I flinched, the demons were all around me, pawing at me, showing me glimpses of horrific visions I would experience if I would let my mind follow… all of the pain in the world, abuse, unkindness, mangled body parts. I gritted my teeth and groaned. The singing increased in volume, as the storm raged around the maloka. 

“Come on man, you got this, you are brave, you are a warrior.”

I felt I was battling with my mind; I could not focus and my thoughts pulled me in opposing directions. I strained against the darkness. The second cup was kicking in, and I had not purged, I did not feel the NEED to purge, I could not purge…

“Alright brother, pull your shit together”. 

My scattered thoughts, and the gargantuan effort I was making to narrow my focus, began to manifest into a vision. I danced with a demon, my sword drawn. Every time I had my shadowy opponent near defeated, on his back, my sword raised to deliver a decisive blow, he would disappear only to rush me from behind. 

I writhed and broke into a cold sweat with the effort to focus upon and defeat my scattered and deceptive foe. Suddenly, he got the best of me, I felt the medicine surge again, hitting me like a freight train. I writhed on my mat, reaching for my bucket but I could only dry-gag and spit up some nasty tasting bile. The visions of pain, suffering, everything I had ever done that was wrong slammed into me once more.

I lay rocking in the fetal position, but it was no good. I sat, tried the fetal position on the other side of the mat, threw up my arms in all directions, I felt like the wacky waving-arm inflatable tube man, on a bad trip. My body suddenly informed me I could puke or shit, or both, if I wanted to, but I opted not to… I wanted to wrestle back control of my mind on my own, and keep every drop of precious medicine within me so that it could do its thing. My body spoke to me “No worries boss, we got it”. 

And then, it was time for my third ikaro. I manoeuvred myself into a seated position while the third shaman, Bendito, shuffled towards me through the darkness. He began to sing, and I found myself swaying rhythmically to the music. I was in physical pain, I felt black goop travelling up my spine and exiting the top of my head, being drawn towards the maestro and absorbed into a brilliant white evaporation. 

The goop was so heavy, I felt as if I had a 20kg weight around my neck, I stooped forwards, the maestro reached for me, held my cheek, and took a swig from a bottle of perfume, sweet smelling water with a high alcohol content, he blew the perfume across my head and face, casting off the last of the goop. It felt incredibly intimate, as if I was a newborn child being cared for. 

I felt the pain leave my heart. And then, I felt suddenly immense clarity come to me on difficulties I had been wrestling with, or running from, for decades. It felt like this one single ikaro, lasting perhaps six minutes all in, was equivalent to one hundred hours of counselling. 

Around me, my beloved fellow humans, churned and turned, I could hear the occasional murmur of crying, of words whispered upon the wind. I felt the presence of some people and the connection to others, and wondered if I could project telepathically to the impossibly hot yoga teacher across the room. I allowed myself a cheeky smile at the thought, before dragging my mind back to the task at hand; forgiveness. 

I took in each palm a talisman, one from my brother, and another from my beloved Audy, my dearest love and a being whose kindness, wisdom and emotional intelligence stretches as wide as the ancient seas. I asked her to arm me with kindness, with empathy, to complete the hard tasks I now set my mind upon. I started with the easier one and cast my mind out to my brother, I saw him clearly in my mind. I told him that I loved him, that all is forgiven and that I am sorry for the years we had missed together. We would need to make up for that, and I promised we would. 

Next, I visited with Audy, for I had jerked as if struck by an electric shock upon trying to send my mind to Carrie, whom I wished to forgive. Audy came to be clearly as a divine being, and I felt beyond grateful and joyful that our paths, etched into the fabric of space itself, had come to be entwined. I asked Audy once more to arm me with empathy.  Feeling strengthened, I tried again…

I cast my mind back out to try and visit Carrie. The pain hit me like a tidal wave. I felt my resolve wash away, and again I wanted to run. The demons swirled around the edges of my vision, whispering not-so-sweet nothings in my ear – “She never loved you, she never saw you, she never appreciated you, and why would she… you are a failure, you are unworthy”.

I called forth my soul-sword once more and swept the cackling demons from my mind. 

But still the thoughts persisted, I felt my brain go into overdrive and rapid-fire processing began. Did Carrie not see that I loved her? That I cared for her above even myself, had wanted nothing more than for us to grow in love and partnership together? I wept, deep, heartfelt sobs, as I mourned the death of the partnership I had spent three years, and so much of my energy and heart, trying to build. 

I mourned the loss of the home we would never share, the children we would never have. For three years, I had poured the best of myself into this relationship and I had felt so unloved, so unwanted in return. I sat with my pain, allowing myself to truly feel its depth and breadth.

My childhood insecurities rushed at me like a pack of dog sized locusts, they circled me, nipping and snapping at me; “You are fat and unlovable. You are not tall enough. You are not interesting. You express yourself too much, just shut the fuck up. Nobody wants your love. It would be better to end it and shoot yourself. You are weak. Leave the maloka now, there has to be some alcohol here somewhere, it will take the pain away…”

Was I unworthy? I gritted my teeth, “No.”, and again I reached for my soul-sword. I felt the hilt come into my hand. I reached once more for Audy and tapped into her unimaginably deep well of compassion, I asked her to grant me strength, to grant me the kindness to move past my pain. 

A third time, I projected my mind to Carrie, and I saw her clearly. I had the sensation that I was a gecko, looking down upon her in her villa back in Bali. She looked lovely, and lonely. I saw tendrils of sadness and grief hanging over her. I realized I had wanted her to feel this grief, I wanted her to feel ashamed for how she had shown up, I wanted her to know some of the pain that I had felt. 

The storm outside roiled and rumbled, jagged lightning split the sky, thunder crashing. In that second, a brief flash of brilliant white illumination within the maloka and a flash of illumination within my mind occurred simultaneously, I knew clearly what I had to do.

I sent my voice to her, in spirit.

“Beloved. I am sorry that you are hurting. I forgive you. I have nothing but love and compassion for you” – and in that moment, amazingly, it became true.

“You are not a bad person. All is forgiven. I want you to be OK, and I will cease sending negative energy towards you”. 

I knew then that I would offer to pave a way for Carrie’s own spiritual pilgrimage into the jungle in search of forgiveness, healing and growth and that I wanted to check in with her upon my return to Bali, to help ease any pain she was feeling and to offer some words of encouragement and love that would help her with her own healing. 

I embraced her in this strange astral world, blurry around the edges, and I told her again that I loved her. I felt lighter, free, my heart felt healed and full. Over the last few months, I had found myself saying often and impulsively that I hated her, this feeling now faded and then ceased to be altogether.  

At this realization, the very last ikaro of the evening came to its end. 

We sat in the darkness, in silence for twenty minutes or so before the ceremony came to its end and folks started to shuffle with some difficulty to their feet and back to their tambos. 

It was around 11:30pm. The ceremony had lasted a little over three hours, but it felt both longer and shorter. I slowly gathered my belongings and got to my feet. I walked outside, my head torch lighting the way with a weak red light.

I felt unsteady on my feet, almost as if I was drunk but I could think with crystal clarity. I weaved through the trees, following the path back to my tambo. After a little while I realized that, shit, I was going the wrong way. It was at that moment that my headtorch flickered and died…

I couldn’t help but laugh, my father always told me to have two head torches, he’s a bit of a preparation nut. I felt a sudden wave of warmth spread from my heart as I thought of him.

I stumbled onwards. And then, suddenly, my body informed me of a change… 

“Erm, boss, we ain’t got this”. 

The unavoidable urge to purge hit me… 

I was going to be vomiting, and shitting, within the next minute. I was lost, the sounds of the jungle all around me, and it was fucking dark. Luckily, the moon overhead provided some illumination and I was able to make it to my tambo just in-time. 

After a few moments of double-dragon-ing I felt better, good even… almost like an MDMA bomb had just hit me. I felt loved up, creative, clear headed. I journaled by candle-light, writing late into the night, writing letters to some of the most important people in my life, Carrie included. I knew that we would not renew our partnership, but still I had things to say – there was healing to do and I felt compassion enough to want to initiate it. 

I no longer wanted to be responsible for somebody else. I had supported Carrie financially so she could focus on her personal development , but she had spent too much of her time numbing, procrastinating on things she told me she would do, and blazing weed. I was feeling enthused for my own future, without the burden of loving somebody who didn’t appreciate me and couldn’t keep their word. I felt a sudden and tremendous sense of freedom, of ‘anything can happen’, and I loved it. 

I hoped that me and Carrie would meet in the future though, achieve some closure, and perhaps set a foundation for a future friendship. As I sat journaling, I realized I will always love her but that I will stick with my choice to choose myself, my growth, my happiness, over somebody else or some entity – in this case, Teamster, the not-so-successful duo that was me and Carrie. I felt at peace, and proud of myself for prioritising myself and releasing my obsession with trying to make our relationship work.

Ceremony 3 (Day 5)

The next day, I spent time around the small lake with my fellow guests and had some really interesting conversations. It was beautiful how everybody opened up to each other and held space for each other. The vibe was of extreme vulnerability, and it felt good to share so openly.

Ceremony 3 was, for me, almost all about my fairly complicated childhood and I haven’t finished processing it yet, because of that I am opting to not go into details into what came up for me during my third ceremony. Suffice to say though; I uncovered some memories I did not know I had, and re-lived some traumatic events. I was able to find more love and understanding towards myself by re-living the things I had survived. I believe this will be a powerful step on my healing journey. 

One thing I wrote in my journal which I am willing to share, below…

‘I want my Mum’ – I called out suddenly and involuntarily in my mind. I realized this is a phrase I think or say often and impulsively. It is the little boy within me who feels unheard, minimised, and unsafe. I realized that now it was MY job to nurture and hear William, to help my inner child heal, and not minimise his pain. It is not enough to point to my awesome current life and say – “See, it all worked out” – I need to acknowledge the pain he went through, to not bury the fear and utterly desolate loneliness my inner child went through. It is my job to protect this child, to help him feel safe, loved, and appreciated for all his wonderful weirdness. To let him know that I will fucking murder anybody who tries to hurt him. He will never be held down again, he will never be humiliated again. I need to let him know that it’s OK, he can come out, I got him.

The next day, I awoke after just two hours of sleep, and did a fairly slow workout. After ceremonies, we observed silence until midday so the steam baths and breakfasts were a relaxed affair. During lunch, I caught up with my fellow humans and learnt of some of their experiences… One man, a polite and jovial American gentleman, who was in his seventies and had never tried any substances in his life, told me how he had given birth too and then turned into a cobra, feasting upon the energy within the room. 

Another young man had merged with time, space, sound, smell, sight and become part of the primordial soup of the universe, he said it was the most meaningful experience of his life. 

One experience that I think really illustrates the power of Ayahuasca to heal and to strengthen one’s empathy was this; one fellow told me how he had seen a very traumatic event that had happened to his father. He had vaguely known about this event, but during his ceremony he had SEEN it, and felt it, clearly from his father’s perspective. This enabled him to have great empathy for his father, who was clearly traumatised, and to forgive his father for some poor behaviour that had, in turn, traumatised him. He looked forward to reconnecting and having more kindness and understanding towards his Dad. I thought this was beautiful. 

Some others in the group had been very, very sick, and one unfortunate person had spent most of the trip thinking he was dying. Another fellow, an experienced psychonaut, had been buried for billions of years, connected only to his breath and being unable to move, deep beneath the earth.

Several people had experienced nothing. 

During our group chats, we shared what we were feeling, surmising what our visions may mean. Some people were elated, others frustrated. On day 7 and 8, we would do ceremonies on back to back nights, and on these days we would fast – eating only breakfast. I was excited to go deeper. 

Day 7 and 8

I wrote in my travel journal :

Today, mighty Ayahuasca, I hope to speak with you… I wish to be gifted a guardian, to meet with my spirit guide. I wish to delve into my past, to feel true love, to be granted wisdom. I come ready to receive, and to give. I am brave, capable, and strong. I am Will fucking Hatton.

I was really enjoying my time at the retreat centre, falling asleep to the sounds of the jungle and awakening at 6am with the first rays of dawn. Every morning, I did some pull-ups in my tambo and then hit a 40 minute strength workout using my TRX and some resistance bands. It felt good to move and whilst my cardio was certainly taking a dip – it is just too hot to do burpees or skipping – I felt that I wasn’t losing any strength, which had been my main concern coming on the retreat. 

My skin condition was terrible, incredibly itchy and angry despite five cold showers a day… The shamans slathered me in a balm made up of twenty different plants and it got a bit better, but it was honestly still awful and uncomfortable. I decided to see it as a meditation exercise, to try and avoid scratching it or getting pissed off at it, and to try and visualise it leaving me during the next few ceremonies. 

Ceremony 4 (Day 7)

This evening, the aya hit hard. The ikaros pulled forth black sludge from me once more, and I sprouted feathers upon my arms, turning into a crow, and flew over the mythical island of Japan .

I knew my moon goddess was somewhere below, hitchhiking and trekking her way across the land of the Rising Sun. I held onto the talisman she had given me, feeling it radiate warmth into my hand, and I ducked and dived through tendrils of cloud, searching for her below. I found her sitting by a river, and I poured love out to her, hoping she would realize that the crow was me. 

On my second Ikaro, something different happened. I suddenly felt that I could understand what the shaman was singing. I was hit with the overwhelming urge to vomit out the guilt, shame, pain I was carrying and I purged long and hard before lying back exhausted on my mat. 

Staring at the intricate wooden roof, I realized in that moment that I simply LOVE to love… I am a loving and giving person, and I felt that love swell and rise within me, extending out towards all of my fellow humans within the maloka, and further, to all of Peru, all of South America, all of the world… 

A brilliant white bubble beginning from my chest, enveloping all in a soft and gentle energy. It felt good. I wiggled my toes, coming back to my body, lying peacefully upon my mat, not thrashing wildly today. Beautiful colours danced behind my eyelids, everything fractalized, like acid vision but softer, more mysterious; shapes swirling in the darkness. 

I did, indeed, meet with my spirit guide. A snow leopard. We sat atop a rock, overlooking the Karakoram mountains stretching away on all sides. We spoke a little, and he offered guidance. I will have him tattooed upon my hand so that I can remember clearly what he said to me. 

When my mind stumbled into visions I did not like, I blew a concentrated jet of air from pursed lips, a technique I had read about, and the visions dissipated, like changing a TV channel. 

I shuffled to a seated position, sensing the third shaman approaching from the darkness. The second cup of medicine was coming at me strong. The shaman swayed like a cobra dancing, head on one side, and then the other, I followed the rhythmic movements. My head felt heavy, held in place by energetic tethers, so the shaman could extract the black goop moving from my stomach, my liver, my heart, and up my spine to the top of my head, drawn towards the shaman’s. He spat, dispelling the toxic sludge coming out of me. The singing increased in power, depth, simply more… I purged. Hard. I vomited again and again. I sensed I was vomiting my desire to numb myself with alcohol and drugs, to not feel the pain I was carrying, I was sure of it. 

Later, back in my tambo, I revelled in the soothing romance of writing by kerosene lamp, and I wrote out this section to share with you, dear friend. Alas, as I write, the light begins to sputter. I need more oil, but it is 3am and I should sleep, for there is another ceremony tomorrow. 

Ceremony 5 (Day 8)

Intention: Why do I have addictions? Aya, help me find peace…

I was flung back in time 25 years. I felt fat, and remembered my childhood in deep and dreadful detail. I suddenly had more understanding around my current exercise addiction, I normally train at least 2-3 hours a day. I processed more elements of my relationship with Carrie; not feeling held, appreciated or safe in the connection. I felt much less angry and hurt than before, the last of my pain and anger melting away with some further realizations. 

Suddenly, ENDLESS waves of yawning wracked my body, I felt like my brain was going to pop, it was unpleasant. I was struggling with my body and could not even sit up… I lay there, tossing and turning. I could hear one of my fellow humans crying out in sadness again and again. I tried to project myself to him, to embrace him in the astral realm, to offer love and comfort. 

Realizations continued to come thick and fast throughout the ceremony…

I realized I worry a lot about things that haven’t happened – e.g. disasters, and that I tend to catastrophize so I can plan my way out, make plans I do not need. 

I realized I need to practise gratitude for what I have, e.g. good eyesight, rather than fear that I may lose things. 

I realized that one of my gifts is introspection, and that I’ve been coding myself for improvement my entire life. 

I realized how I often lose the thread, lose the present moment, and that breathing is the key. I had tried meditation before. Ive acheived a 100 day streak at one point, but found it challenging, boring, and it often left me feeling annoyed, I was plagued by the feeling I just wasn’t “doing it right”. It is however a practice I wish to bring back into my life – 10 minutes a day for 30 days is my plan… It will allow me go deeper during future medicine journeys, of that I am sure, allow me to pause, to calm, and to strengthen my hold on the thread. 

I wanted to go home. It was hot, I was fucking itchy and covered in red welts, my hands were wrecked, and I felt moody and drained. I wanted to go to Carrie, to make her understand how she had made me feel, but I knew it would pass and I tried to take it easy. The last couple of ceremonies had left me feeling tired and anxious. Whilst the ceremonies were incredibly healing and powerful, they opened a lot of doors I had nailed shut in the past and it was a lot to process.

I arranged to meet with Claude for a 1:1 chat. He told me that leaving early was dangerous and not recommended, the wound was open and still being cleaned, it would only be closed on the 6th ceremony. 

We spoke about the why of many of my actions, Claude counselled me that seeking validation against a belief that’s not true (I’m not brave enough, not strong enough, not worthy enough) is no way to live a life. 

Claude shared with me that the reason I was in the first position in the circle was that he had sensed I was dependable. Being first, and being closest to the door where people were coming and going, was challenging and required strength. The shamans had seen it in me and placed me there on purpose. I felt honoured. I felt that my fire, my raw and boundless energy, my unshakable stability, was visible to the healers and I felt proud of myself. 

In my journal I wrote:

I am the warrior that was, and shall be again. I am worthy, strong, deserving of love. My childhood beliefs that I am not worthy, and that I must prove myself, have acted as fuel and pushed me to great success in entrepreneurship and in life. But I already am worthy and I must find some fuel that burns less hot, and gives off less smoke. I need to find different ways to motivate myself rather than telling myself the story that I am nothing, nobody.

Ceremony 6 (Day 10)

The last ceremony was softer. There was to be no second cup of medicine tonight. The ikaros were gentler, more like a lullaby than some of the truly strong and powerful chanting that had accompanied the middle ceremonies. Skillfully, with much love and dexterity, the shamans each sang their last ikaro to each of us. I felt the wound close. It felt good.

Wrapping Up (Day 11 and 12)

On day 11, we were taken on a hike over a hill to the Temple’s other projects; reforestation and permaculture. We were treated to a bountiful harvest and I discovered starfruit, a fucking highlight of my life, below is a photo of me revelling in the sheer orgasmic deliciousness that is starfruit. If, like me, you’ve never tried one; you need to change that. 

We spent the day hanging out, having our final group therapy session and then enjoyed a final dinner with plentiful chicken, salad and strawberries in which we were joined by the shamans. 

A few guests performed songs or poems, my buddy Keith serenading us with a trumpet, and I stood up and gave a short speech of gratitude to the shamans. Looking them each in the eye, I said…

I want to thank you for guiding us through such an amazing and life-changing experience. 

I want to thank you for the drinks of questionable flavours (the morning elixirs).

For the Japanese lessons (one of the shamans had a smattering of Japanese which he used often for comic effect).

For turning me into a bird and giving me the best ride of my life.

For comforting me in the darkness when I was scared. 

You have a knowledge, a power, which we don’t have and I want to thank you for your generosity in sharing it with us and helping us to heal. 

The final day, the shipibos set up their market and we bought some colourful and skillfully made handicrafts to help support them. 

After the market, and a final breakfast, we made our way out of the jungle and back to Iquitos. I spent two nights there, before beginning a very long journey back to Bali.

I felt I had gained a lot from my experience. Sitting with Ayahuasca is the best thing I’ve ever done for engaging introspection and creativity. I had a lot of realizations, and knowledge is power. Knowledge enables one to change. I plan to do a digital detox, plant-medicine retreat every year from now on and have already booked myself into a 10 day San Pedro retreat in Ecuador in May.

Practicalities of doing an Ayahuasca retreat

Something I didn’t cover during the post above is the dieta. For two weeks before sitting with Ayahuasca, one must cut out alcohol, all sexual activity, all drugs including marijuana and mushrooms, pork, salt, sugar, caffeine. There are various other things to follow but the essentials are above, this meant my food in the runup to the retreat tended to be eggs, some chicken, some fish, some vegetables, not much else. On ceremony days, it’s best to only eat breakfast. For two weeks after the retreat, one must also abstain from most of the above. Exactly what is included in the dieta varies on the recommendations of the shamans and retreat centre so do your research but know that you will likely have to make some changes to your life and diet before and after an Ayahuasca retreat. The preparation requires dedication, but it’s worth it. 

Books to read

Here’s some books I read before going, or whilst at the retreat centre, which I found armed me with some useful information…

• The Cosmic Serpent
• Ayahuasca in my Blood
• Daring Greatly
• Food of the Gods
• The Power of Now

Choosing a retreat centre

There are thousands of places one can do Ayahuasca. I recommend doing your research carefully, and opting for a retreat centre in the jungle, rather than at a posh hotel type scenario.

I recommend opting for a longer retreat rather than just a few days (3,5,7 day retreats are all common) as it’s an overwhelming experience and it’s best to do multiple ceremonies over a long period of time to allow for optimum reflection and integration.

Finally, I would suggest that many more than the 24 people who were on my retreat would have been too many people. And this goes without saying; find a real shaman, not some dreadlocked white dude who life-coaches in his spare time.

Final thoughts on the experience 

Visiting the Temple of the Way of Light was an amazing experience and not only do I feel that it helped me heal but I also feel I have a stronger connection with my creative mojo after the digital detox element of the trip.

I filled a journal and a half, that’s four hundred pages, whilst on the retreat, and that in itself was incredibly powerful and useful for me. I journaled on a LOT of things, finally feeling ready to write out my life story so far; the good, the bad, the ugly, the incredible.

I had tried this several times and always failed, unable to figure out how to write about some of the shittier things that happened to me. Finally, at 2am, after one of my ceremonies, I wrote it all out, as it had happened. I felt a huge weight come off of me upon doing this, and I look forward to continue working on this project. 

Within the Amazon jungle, I am leaving behind my tendency to minimise my pain, allowing myself and my inner child to be held, seen, felt and healed. I have released a lot of hate, a lot of hurt, resentment and anger. I feel changed. I feel inspired to be healthier, to continue to work on my healthy habits. I no longer want to numb. I want to be intentional in all that I do. I have more love and patience for myself. 

I had been challenged, but I was coming out with a greater understanding of my core wounds, and more love and acceptance towards myself. I had pushed myself hard, peering into places that were deeply hard for me, and had my ass kicked a couple of times. 

I had healed my broken heart. 

I had seen beautiful, and terrifying, visions. I had new information about myself, my triggers, and my relationships which I could now incorporate to my personal healing and growth. I had a clear plan for what I wanted to do over the coming twelve months. I felt alive, rejuvenated and filled with love for myself and the people in my life. I felt good. 

I met some incredible people on the retreat, and am looking forward to seeing some of them around the world again in the future. 

I feel humorous, energetic, cheeky and confident. I also feel ready to be home. I’ve done good work here, engaged my warrior spirit. I can now work on my healing. I want to heal fast, I do not want to wallow… I wanna get this done. I feel fit, strong, healthy. I want to continue to eat less sugar as a coping mechanism. I feel I’ve identified triggers with my parents, which I did not want to cover in this blog post, but with whom I can now improve my connection with.

I feel at peace with Carrie, having organised my thoughts into a letter I will send her. I wish her well and I truly want her to find happiness, health and peace. She will always have a place in my heart and I will always care about her.

I am very grateful for the many wonderful people who have bought me joy over the last year; Alex, Audy, Ria, Clair, Mark, Trevor, Wells, Max, Aiden, Tomas, Livia, Syzzle, Rachel, my entire team… I have many amazing people in my corner and I feel ready to take on the next chapter. 

If you made it this far, thanks for reading my story and if you choose to embark on your own Ayahuasca retreat… I wish you luck, friend!

Will Hatton

14 comments.

I never thought about this perspective before – thanks for sharing!

Really great transformative therapy in its all respects leading you towards the changed positive perspectives in life. You are already a better you now. Love you and your timely sincere efforts in right direction. Keep it up. May God bless you always in your endeavours for your personal growth with flavour of humanity.

I have been thinking about doing ayahuasca for some time, this post is a saver.

Also loved the personal sides, we got whales in Cape Town, just saying 🙂

Very well written. Explanatory and inviting. Thank you!

our 12-day Ayahuasca journey in Peru must have been an incredible, life-changing experience. Thanks for sharing this profound healing journey with us. It’s inspiring to hear about such transformative experiences.

Thank you brother 🙂

I was wondering, if you knew ahead of time everything you would experience, would you do it again or would you try a different path towards healing? TY for sharing! I hope you pursue a path that includes writing (in some way, shape or form) as you are a beautiful writer!

I would definitely do it again. Thanks for your kind words on my writing, I definitely plan to write more over the coming years 🙂

Wow, what an incredible experience, and an extremely personal post! Thank you for sharing!

Thanks for sharing such a personal journey, it was fascinating. I wish you peace and love, your own personal success and happiness.

Well written Will. Thanks for sharing it. I trust your integration is going well and your rash continues to disappear.

Polite gentleman in his 70s ???

It was so amazing to read your experience and how you healed, It made me want to try something like this one day, it was a wild story and fun to read and I can’t imagine sleeping in this heart of this Amazon jungle it must be delightful, I’m glad you find peace again and protect your inner child, he was always there within you.

I just turned 71, did an Ayahuasca retreat in equador last Dec.. nothing near as intense as you describe… still amazing! I have found since that I am much more spiritual and conscious.. you remind me of our son who passed 4 yrs ago. He was a tree planter in BC Canada. Worked for 3 months , and travelled the rest of the time. My wife and I have sold everything and travel full time. life if great, you just have to allow it to unfold in-front of you..we kind think we are following in his footsteps, he was 29 when he passed 4 yrs ago from phenyl..wise way beyond his years. Travel safe And be careful!!

Thank you for sharing the story of your son with us and how his path inspired your own.

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The Colonization of the Ayahuasca Experience

“If someone is from the Amazon,” says Evgenia Fotiou, an anthropologist who studies Western ayahuasca usage, “they bring some legitimacy” to an ayahuasca ritual.

About a decade ago, popular interest in ayahuasca, a hallucinogenic brew, started taking off in Europe and North America, driven by high profile tales of its supposed mentally transformative healing powers. Lindsay Lohan, for example, notably claimed that it helped her let go of “the wreckage of [her] past life,” resolving old traumas and allowing her to move forward. Responding to these accounts—and building on the overall revival of scientific interest in the potential medicinal uses of psychedelics—researchers have started looking into ayahuasca’s potential to help treat everything from addiction to depression to eating disorders to post traumatic stress disorder .

Although provisional, the results of this research have been promising enough that a few labs are exploring ways of isolating the psychedelics’ active compounds, turning them into medications with minimal side effects. Others are exploring ways of integrating ayahuasca and other psychedelics into mainstream Western therapy settings and practices. A few have even reportedly started to offer underground therapy sessions using psychedelic substances—which are, to be clear, illegal.

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Yet few people interested in ayahuasca see the value in pharmahuasca pills, or in tripping in therapists’ offices. Western medical approaches, most of them feel , are too sterile, too cut off from holistic views of world. Many want to take part in what they see as authentic , traditional ayahuasca rituals, whose structures they believe will give them the insight and guidance they need to unlock the brew’s true healing potential. That’s why thousands of Westerners visit Iquitos, Peru, the epicenter of ayahuasca ritual tourism, every year. It’s also why the people who organize regular ayahuasca rituals in major American and European cites often get a shaman from the Amazon , ayahuasca’s homeland, to run them. Shaman being a catch-all Western term for a broad variety of specialists, ranging from curanderos —folk healers steeped in highly local herbal and spiritual traditions—to ayahuasqueros —specialists in brewing and serving ayahuasca who are not necessarily healers—to vegetalistas —distinctly mestizo-syncretistic folk plant healers—and beyond. Peter Gorman , one of the first writers to cover ayahuasca in America, says enthusiasts have been touring Amazonian shamans around the country since at least 1994. (Gorman married into an Amazonian river tribe community and has done and run ayahuasca rituals many times.)

“If someone is from the Amazon,” adds Evgenia Fotiou , an anthropologist who studies Western ayahuasca usage, “they bring some legitimacy” to an ayahuasca ritual, at least in the participants’ eyes.

But the widespread belief in the power of authentic, traditional rituals and the shamans who lead them is problematic at best, outright dangerous at worst. For starters, there is no true or authentic ayahuasca ritual, or even set of rituals. But more importantly, says Rubén Orellana , a Peruvian archaeologist and curandero, ayahuasca traditions were developed for people coming from specific cultural backgrounds. As such, even though the brew itself, and even some of the ritual practices surrounding it, may have similar raw effects on anyone, they will likely generate very different overall experiences—different risks and benefits—for outsiders than for insiders.

At best, this means that many Westerners may be shelling out large sums for experiences they are not well situated to fully understand or benefit from. In the process, they contribute to the wanton commodification and fetishization of the cultures whose practices they wish to insinuate themselves into, or to co-opt. At worst, it means that some individuals may expose themselves, through their misreadings of context and content, to serious physical or mental dangers.

Ayahuasca is just one of many names —the Quechua name, to be precise—for a concoction of Banisteriopsis caapi vines and leaves from the Psychotria viridis shrub or, at times, related plants. The former contains an inhibitor that allows humans to fully digest the psychedelic DMT contents of the latter, which produce powerful hallucinations, disorientation, and, in some, a sense of disembodiment or even ego death—a dissolution of the sense of a distinct self.

Although researchers consider ayahuasca largely safe, many fear that taking it could exacerbate serious mental health issues, like schizophrenia. The psychedelic researcher Charles Grob notes its effects on drinkers’ serotonin levels also often interact poorly with any selective serotonin reuptake inhibitor (SSRI) antidepressants in their systems. The resultant palpitations and seizures can be lethal. The brew also increases most drinkers’ blood pressure and heart rates, so ayahuasca is not always safe for people with cardiovascular issues. Doctors urge caution in approaching the brew among individuals with fat metabolism issues or glaucoma, as well pregnant people, and those on medications like dextromethorphan. Ayahuasca has been implicated in the deaths of almost a dozen Peruvian tourists , and in a rising number of calls to American poison control centers. These concerns have led many established providers to start screening potential drinkers for health issues before letting them take part in rituals, and in some cases to keep allopathic doctors on call during sessions to respond to any unexpected medical emergencies that develop.

Dozens of Amazonian cultures from Bolivia to Colombia to Venezuela, both indigenous and mestizo, have used ayahuasca for centuries, even millennia. Recognition of this heritage has led to the piecemeal legalization of ayahuasca drinking rituals in countries worldwide—including the U.S., which issued religious exemptions to its Draconian drug control laws for a couple of Amazonian-rooted churches.

However, these cultures do not all brew ayahuasca in the same way. Some spike it with additional hallucinogens like Brugmansia suaveolens , for example. “There are a dozen, two dozen, three dozen ways to make and consume it,” Gorman explains. Variations hinge on factors as minute and particular as “whether the leaves are cooked, whether it’s cold infusion, whether it’s steeped for 12 or 20 hours, or whatever. Different groups use it differently.”

Nor do they all consume it in the same concentrations or dosages, or for the same reasons. On a trip up the Purus River in 1968, the scientists Jan-Erik Lindgren and Laurent Rivier noted that in most of the Pano-speaking indigenous communities they visited, only healers consumed the brew to interface with a spiritual plane of existence, to figure out the metaphysical causes of, and to help resolve, patients’ illnesses. But in two communities, one Pano-speaking, one non-Pano-speaking, average men (and very rarely women) just drank ayahuasca together in casual settings, with little ritual, to bond socially through their visionary experiences.

Two years earlier, the botanist Melvin L. Bristol noted that healers in some Sibundoy communities in Colombia used ayahuasca for spiritual diagnoses. But he also observed that both healers and everyday men and women used the brew to learn more about nature and the spirits within it, or even to psychically visit family while out on long trips and feeling lonely.

The reasons for using ayahuasca, the rituals surrounding that usage, and the frequency of usage seem to change over time in many communities to fit the needs of the moment. Some groups likely even gave up and later re-adopted ayahuasca drinking over the centuries. The ethnobotanist Glenn H. Shepard points out that anthropologists actually observed at least two indigenous communities (of Matsigenka and Yora peoples, respectively) developing novel ayahuasca traditions in the twentieth century. This constant evolution—an apparently situational change in rituals—anthropologists argue, is a hallmark of traditional Amazonian beliefs and cultural practices.

When people describe authentic, traditional ayahuasca rituals in the West today, they are usually actually describing something like the rituals practiced by indigenous and mestizo communities in and around Iquitos, which the medical anthropologist Marlene Dobkin de Rios and others observed in the late 1960s, and documented extensively in Western journals and media outlets in the ‘70s and ‘80s: Groups of people who often did not know each other met up in clearings or at the homes of local curanderos , and they all drank ayahuasca together. They abstained from eating certain foods, like fats and salts, for one or more days beforehand. The curanderos often lightly hit them with a branch right before they drank. Once the brew hit, the curanderos sang icaros , special songs, and often shook a leaf-bundle chakapa rattle. The curanderos also at times smoked, and let participants smoke, narcoticized tobacco and sucked at points of symbolic or literal pain on their bodies. The trip itself could last anywhere from two to ten straight hours.

“There was, and still is, an ayahuasca curandero on every couple of blocks in Iquitos,” Gorman says. After ayahuasca tourism started to take off in the late 90s—and especially in the mid-aughts—upwards of 100 tourist-focused ayahuasca centers sprung up on the edges or just outside of town as well. Alan Shoemaker, an American who visited Iquitos in the 90s, organized one of the first shaman’s tours in the U.S., trained as a curandero , and now runs a center near Iquitos, says that local police tell him “they believe that on any given Friday night 10 percent of the population is in a ceremony.” That’s out of a metro area population of about 500,000 Peruvians.

Most people who take ayahuasca, regardless of their background or the particular ritual context in which they take it, report similar basic experiences : Soon after drinking the brew, they get nauseous and often vomit and void their bowels. Many users view this as a beneficial purge of one’s system. They may start to sweat and shake and feel their heartbeat race. They may even get agitated, feeling tense, dizzy, or uncoordinated. Then they usually see colors and geometric shapes for a few minutes (although it may seem like much longer) before gradually moving on to witness varied hallucinations, often of humanoid and animal figures. They may also get a sense of being visited or inhabited by an alien consciousness, of moving beyond their bodies, of flying through diverse and fantastical landscapes, or any other number of hallucinatory experiences.

“But the way we interpret” these experiences, says Fotiou, “the way we talk about them, the story we tell about them, is definitely shaped by our cultures,” our distinctive backgrounds.

Since the 1960s, Western scientists have recognized that one’s mindset and physical setting play a major role in shaping one’s experiences on psychedelics. The psychologist Timothy Leary and his LSD acolytes did a lot to popularize this notion, as well as to popularize and liberate psychedelics more generally. To wit, the unwitting victims of the American Central Intelligence Agency’s MK-Ultra studies in the 50s and 60s on the potential of LSD and other drugs for use in mind control, interrogation, and torture projects, were hit by unexpected hallucinations, often in distressing environments. They usually had terrible experiences, at times leading to lifelong trauma. Meanwhile, artists who volunteer for studies on LSD’s effects on creativity, are prepped for their experiences, and undergo them in calm and pleasant contexts, often have positive experiences of the same raw physiological effects, and maybe even the same basic hallucination patterns.

Authors often discuss set and setting in highly individualized terms, but these ideas encompass one’s cultural context, too— the learned expectations one has for experiences, and the frameworks one has for reading and processing them. In 1959 , the anthropologist Anthony Wallace notably showed that indigenous groups with frameworks for consuming peyote could take it and almost all have positive and spiritual experiences, while the vast majority of European-descended Americans consuming the same peyote felt distress and experienced more reliably gloomy visions, which may have haunted them for years. Wallace later advocated for cultural controls in drug trials—instead of or in addition to placebo controls.

Most Amazonian rituals, Fotiou explains, are heavily grounded in distinct local beliefs and cultural systems. Prohibitions on eating certain foods around Iquitos, for example, reflect the widespread belief that every plant—including the vine in ayahuasca—has a powerful yet neutral spiritual force within it that must be propitiated if you want it to help you. The whisking and sucking on painful body parts reflects beliefs about the negative spiritual forces that underlie all sorts of illnesses—and the ways they supposedly enter and reside within people’s physical bodies. The icaros , if sung by a curandero who learned them from another curandero (or from spirits), almost have their own life force, and their own unique powers, so particular sequences of them are meant to shape and guide circle members’ visions in very specific ways.

“These are not part of Western ontologies,” Fotiou stresses. So, Westerners often do not catch on, or react in ideal or intended ways, to the deeper embedded meanings of ayahuasca ritual acts.

Often, Western outsiders read dietary restrictions as a way of preparing their bodies for the experience of ayahuasca— readying themselves so that the plants can do their work. They ignore or fail to recognize practices like whisking that reflect a belief in spiritual maladies and sorcery. (Ross Heaven, a prominent British shaman describes these sorts of rituals in his book The Hummingbird’s Journey to God in an almost sneering tone, as cultural accretions that distract from the true goal of an ayahuasca ritual: sitting with your own thoughts.) And they view icaros as grounding but meaningless background music that reflects a curandero ’s role: to keep them safe and calm while they go on personal journeys, determined by their own personal intentions, or their underlying cultural expectations.

Because of these different frameworks and levels of understanding, Fotiou says, Iquitos locals often seem to focus on how a trip feels within their bodies—on what they see as the spiritual-physical actions of the animate essence of ayahuasca within them. They read their visions of people and animals, which often reflect their environments, as interactions with spirits. They may also read their visions as representations of the incident or individual who caused their ailments, and may even see panoramas of their curandero , or some symbolic representation of that individual, duking it out with another who supposedly had some role in their predicaments.

Meanwhile Westerners, Fotiou adds, talk far more often about out-of-body experiences, with far more conceptual or psychological language, often honing in on the acute sensations of ego death. They read their visions as repressed memories , or as metaphors for their own mental states or experiences. They talk about icaros less as forces guiding them and shaping their visions, more as raw tools to ground them in their own internal journeys of self-reflection and -revelation. Or, as Fotiou puts it rather succinctly, everything they experience “may well be the same, but it would be interpreted differently.”

Case-in-point: Numerous locals’ accounts of their visions include tableaus of snakes entering or exiting their or another circle member’s mouths. These locals usually interpret and experience this as an ambivalent nature spirit entering their bodies to do the work necessary to help them heal their ailments. But when Vox writer Sean Illing took ayahuasca and saw dozens of snakes coming out of someone’s mouth and gushing down his own gullet, he read and felt it as an expression of her pain passing into him—itself a deeper metaphor, in his mind, for his own selfishness and a message to remember that sometimes things in this life just aren’t about him. This is a valid takeaway, perhaps, but one deeply grounded in Western understandings of the symbology of the snake.

This doesn’t mean that ayahuasca rituals and ceremonies, even thoroughly Amazonian ones, have no potential value for outsider participants. Illing’s account, and countless others, clearly show that Westerners can find exactly the sort of transformative experiences, the kind of introspective insights and personal growth, that they’re looking for within them. It just means that they may be fetishizing cultural frameworks and practices that were not clearly created to abet, and almost certainly are not vital for, the kinds of cathartic visions and revelations they are interested in.

It’s easy to read this fetishization as harmless, or even as beneficial for Amazonian communities. After all, it drives outsiders who travel to Iquitos and similar ayahuasca hubs to shell out up to $250 for a liter of the brew and up to $4,000 for all of the healer and lodge services surrounding it, when pre-tourism ceremonies in the same regions used to cost just about $10 per person.

But ayahuasca tourism critics note that many lodges are owned by outsiders, at best limiting the economic benefits—the wealth and autonomy—that they can bring to local communities. They acknowledge that the demand local centers and foreign circles create for ayahuasca’s components may keep some farmers, brewers, and merchants employed. But it has also jacked up ayahuasca costs for locals, in some cases by upwards of 300 percent over the last decade, functionally limiting their access to their own healing traditions, a cornerstone of their cultural heritage.

A report last year indicated that ayahuasca tourism has boosted jaguar poaching and other environmentally destructive activities, as well. Charlatans manage to convince unwitting outsiders that a big cat’s tooth or some similar trinket is a traditional spiritual enhancer for their ceremonies, when in fact it is patently not. It is just a symbol of destructive ignorance.

This is impossibly insulting to indigenous communities, who often faced active persecution —saw their healing psychedelic plants burned and their ceremonies belittled or criminalized—by militias, missionaries, and officials motivated by racism, or by the American-led War on Drugs. Sudden outsider interest in their plants and ceremonies can come off less as empowering respect, more as extractive exploitation and appropriation of locally meaningful practices for more powerful groups’ needs.

As Fotiou once put it , this fetishization creates a “one-sided romantic image” of curanderos , their rituals, and their communities that “hides the complexity of indigenous peoples’ situations by erasing the injustices they have experienced and continue to experience.”

Fetishization, so often grounded in caricature and conviction rather than concrete understanding, can also be dangerous for the outsiders who engage in it. It makes it easy for charlatans with little-to-no training as curanderos , and in far too many cases from Amazonian communities that do not have a living ayahuasca-drinking tradition, to pass themselves off as master shamans . Gorman told me, for example, about meeting some female shamans who actually just sing the lullabies they grew up with rather than icaros. Many of these charlatans may not be prepared to help people through dark or disturbing visions, much less to handle the mental and physical health emergencies that occasionally crop up in sessions.

It also makes it hard for outsiders to recognize when a shaman, whether a charlatan or a trained curandero, is crossing a line. Westerners often project notions of saintlike flawlessness or purity onto ayahuasca shamans, when their own cultures typically view them as normal people, just with special spiritual training or talents. They are as prone to attempting to abuse their power, especially with vulnerable and isolated outsiders, as anyone else. The belief that this abuse is just part of the ritual, part of some esoteric foreign magic, has reportedly played a major role in an increasingly visible tide of sexual abuse and coercion cases linked to ayahuasca rituals.

Yet none of this, dark and painful as it may be, necessarily means that Westerners need to step away from ayahuasca. It just means that outsiders need to be far more conscientious of how and why they are engaging with other cultures’ ayahuasca traditions—and to consider building their own.

In the early twentieth century , many urban Catholic Brazilians, most with little to no clear connection to or knowledge of indigenous culture and traditions, moved into the deep Amazon to tap rubber to feed the rise of cars and other modern industrial tools. Once there, they encountered ayahuasca drinking traditions and, like modern North Americans and Europeans, recognized something valuable in it. But rather than adopting and importing the rituals they encountered wholesale, some rubber tappers started building their own rituals, based on experience with and training in indigenous practices and knowledge of their and their peers’ own cultural frameworks.

They ultimately developed three new and distinct Brazilian ayahuasca religions : Barquinha, Santo Daime, and the União do Vegetal (UdV). The Santo Daime faith, which has thousands of followers, mostly in Brazil but also in Europe and North America, portrays its rituals as works, drawing on Catholic views about the practice of faith and attainment of salvation, which they use to explore and resolve their inner turmoil. Their rituals work Catholic saints, as well as significant figures in their own and other Brazilian spiritualist movements, into the hymns they sing in place of icaros , and into the visions they see. Increasingly, the faith reflects its growing wealthier urban following’s belief in the power of spirit possessions, interpreting their trips through this lens and, by so doing, making spirit possessions an almost clockwork feature of their rituals.

Grob, who studied the effects of ayahuasca on UdV members in the early ‘90s and again in the early aughts, says that he “was very impressed with how the UdV created optimal set and setting for its cultural context,” fostering positive experiences.

The Santo Daime also adopted a communalist view, in which one person’s internal exploration in works has a bearing on the spiritual well-being of everyone else, necessitating a firm and common praxis. That’s a big part of why they and other new ayahuasca religions often make sure that outsiders, who may not engage in their rituals for their intended purposes, stay out of ceremonies.

These religions’ recent genesis and apparent success suggest that Westerners can, and probably should, approach ayahuasca as a tool that they can work into their own systems of practice. Doing so would arguably be the more adaptive Amazonian shamanic thing to do (rather than trying to shoehorn their way into existing frameworks and traditions). In many ways, we already are building distinct Western traditions—just not necessarily in ideally conscious or respectful ways.

Marc Aixalà of the International Center for Ethnobotanical Education, Research, and Service , a group that’s trying to help societies navigate their newfound contacts with ayahuasca and other psychoactive plants, points out that the framing of and practices in traditional shaman-led ayahuasca rituals in the West, and at tourist-focused lodges in the Amazon, increasingly diverge from those of ceremonies for insiders in order to meet Westerners’ needs and demands. Broadly, he says, they’ve flattened out or eliminated rituals connected to abstract Amazonian spiritualism or magic, reducing anything that doesn’t directly speak to the quest for internal psychological healing and transformation.

That change notably often involves ditching icaros for more general soothing and supposedly grounding background music. They’ve also expanded the scale and duration of pre-ritual dietary restrictions, matching wellness discourses in the West, and added rituals to the end of the ceremonies to help people process their experiences. In some cases, they’ve switched up the recipes of their brews to promote more and more vivid and disorienting visions, as well.

“We have built a whole religion around ayahuasca,” says Gorman, a new set of beliefs and practices living right on top of old ones, “and I kind of shake my head sometimes.” As do a number of anthropologists and indigenous groups , who view this trend as a form of colonization.

However, Fotiou points out that in ayahuasca ceremonies in the U.S. especially, a number of people are actually consciously moving away from aping or tweaking Amazonian traditions, and towards developing their own practices, grounded in their own needs and cultural contexts. “They realize that a lot of the things that are offered in the authentic context are not for them,” Fotiou explains, and that they and their communities may be better served by novel approaches.

Hopefully, these novel approaches can include the local cultivation of materials to reduce over-consumption and prices for Amazonian communities. And they can still acknowledge, and ideally compensate, the indigenous cultures they do at times converse with or borrow from.

Rick Strassman , a leading voice in DMT research and popular discourse, suggests that, if we want therapeutic experiences, then building rituals that merge ayahuasca circles with Western therapy could be a useful pathway. Which brings us full circle to what many of the ayahuasca researchers in the West are already exploring—and what enthusiasts often reject and run from.

But what is ayahuasca, in the Western conception at least, if not a space for reevaluating biases and fears—including those about pursuing ayahuasca in therapeutic, Western settings?

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WELCOME TO AYAHUASCA PERU

HEALING CENTER

Ayahuasca Peru is a Center of Traditional Medicine and Ancestral Wisdom, considered one of the most important Center of Healing in the Peruvian Amazon. For more than fourteen years, this community of sacred medicine has been developing various projects of conservation and reforestation of the native forest, study and revaluation of traditional medicine and ancestral Amazonian and Andean knowledge. We rely on respect for life, cultural diversity, solidarity and reciprocity. Welcome to your home in the jungle.

It is advisable to diet a week before participating in the Ayahuasca retreats. We recommend not eating pork, not drinking alcohol or drugs. Little salt and sugar, avoid hot peppers, do not take any kind of chemical medicines. It is also advised to forego sexual intimacy during the week prior to these sacred medicines. The ideal is to be in a state of meditation and contemplation, to see in our interior what we want to eliminate from our life and what we are going to commit to after this time of learning

Travel and Diet Information before Retirement

Reproducir ícaro

Maestra Flora

Flora is a medicine woman, Sheripiari of the Asháninka community. She is the leader of her community and guardian of the wisdom of her grandparents' medicine. He has learned from his grandparents how to heal people and especially women. She is the administrator of our Healing Center.

Painter and Sculptor Asháninka. He is in charge of the visionary painting workshops in our retreats. It is part of the Ayahuasca Peru family.

Maestra Estefanía

Woman medicine, Sheripiari of the Asháninka community. With more than 30 years of experience in ancestral medicine, he specializes in the ritual of vaporeo, millennial Asháninka ritual.

It is part of the security and responsible for the operation of solar energy.

Karina Menacho

Asháninka medicine woman. Elder daughter of teacher Flora. It specializes in massages with natural oils from the jungle and reading of your power animals.

Juan Menacho

He is the son of Karina and Nieto de Flora. Your job is to show the animals and plants to our visitors.

Marvin Rodriguez

Food Engineer Asháninka. Nephew of the teacher Flora and in charge of the medicinal gardens of our Center.

Jesús Rodríguez

Guide and manager of the transfers in boat of our visitors.

 HEALING CENTER

The Center is located in an area of 15 hectares of land on the Isla del Amor, 10 minutes by boat from the city of Pucallpa, surrounded by stunning natural landscapes of the Amazon and sightings of dolphins, river dolphins. We are in the habitat and original world of Ayahuasca: Pucallpa, the red earth, is the place where the most powerful Ayahuasca in Peru is born and lives.

Arlindo Vargas

Calendar 7 day retreats, calendar 15 day retreats.

Our treatments are based on the ritual use of Sacred Plants of the jungle, the coast and the Peruvian Andes. We treat physical, spiritual, emotional and mental imbalances. We specialize in:

• Depressive disorders • Stress • Phobias and fears • Insomnia • Anorexia • Bulimia • Arthritis • Osteoarthritis • Rheumatisms • Migraines • Cholesterol • Intestinal ailments • Liver • Kidneys • Drug addiction • Lack of meaning in life diseases and illnesses that Western medicine can not cure.

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Ayahuasca Perú Org

A Glimpse Inside an Ayuhuasca Retreat

Don Martial Achote is a shaman from Iquitos , Peru, who has been practicing since he was 10 years old, when he took his first drink of ayahuasca with his family. He has taught in villages throughout the Iquitos Amazon area and now works as a shaman at a healing centre two hours from Iquitos by boat: La Luna del Amazonas . We talked to him in the temple at La Luna del Amazonas, and he talks about ayahuasca tourism, shamanism and ayahuasca itself.

Who did you heal when you became a shaman?

I began healing people from my village and around it – anyone who would come and needed to be healed, to be cured by ayahuasca and by other plants.

Do you work more with Peruvians or with visitors?

Right now I’m working more with gringos who come here from all over the world, from different countries, all in search of something, a cure to what ails them. They come here for the medicine of ayahuasca and the medicine of the jungle, and to be cured, so I have been mostly working with travellers. Peruvians are coming less, because they already know the plant. They already know the teachings of ayahuasca, so the gringos are the ones who need the teachings.

What is the main reason that you think visitors are coming to the jungle?

The gringos come because they need to be cured – their bodies, minds and lives need to be cured. That’s why they’re coming. They may have a sickness that can’t be cured at home and they don’t know what else to do, so they come here.

Is there something in gringo culture that makes them come to the jungle in search of something else, something their culture doesn’t offer?

They are missing healing from their culture, and they are missing the teachings that are inside the ayahuasca plant, the teachings for the spirit, body and mind. You have to come to the jungle to get the teachings, to get the healing. They’ve tried everything in their countries and nothing worked, so they come here and are welcomed here.

Is ayahuasca tourism good for the culture of shamanism?

At this moment it is something very good. It’s good for me. Why is it good? Because they need to understand and know the teachings of ayahuasca. How can that be a bad thing? There are natural plants here, natural ayahuasca. The only way to spread the teaching and understanding is to come and then take those teachings from Mother Ayahuasca back home. I prefer to work with travellers and people from other counties. I feel content and complete teaching to gringos, because they need and want the teachings.

What do people find when they take ayahuasca?

They will find health for their bodies, wisdom for their minds and cures for sicknesses. They will be released from the sickness of their minds and that will heal their bodies. The spiritual visions will give joy and happiness, seeing all the flowers, animals, insects, snakes; there are different visions each person will have, and they will help each person differently. The visions are spiritual and some will be good and others will be bad. They aren’t a lie, the visions are reality, they’re a part of our reality. You’ll discover the world of spirits, of plant and animal spirits, and it’s all part of our reality, a reality that Mother Ayahuasca reveals.

Can ayahuasca be bad? There are sometimes reports of deaths.

I do not know of any deaths happening from taking ayahuasca. If you have bad spirits and are sick and don’t have a shaman or guide showing you the way it can be bad, but if you’re with a good shaman, someone who knows and is there for you and your health, there is nothing wrong with ayahuasca and I don’t know of anyone dying from it. They get hurt because of people, not by Mother Ayahuasca. Before we begin each ceremony we ask for God’s guidance, his protection and his permission for our journey together; for him to give us good visions in our ceremony. Ayahuasca is a mix of spirits from the ground and from the earth, and then from the celestial world.

What does being a shaman mean to you?

To be a shaman is to make and prepare medicine; that is it. We are healers and we want to help people with our medicine. We, above all, help people with our knowledge of medicine and plants by making remedies for people. We also protect and guide our patients through ceremonies. We are doctors who are here to help.

What do you want people to know about ayahuasca?

If you have never drunk it before, then you just don’t know, you don’t understand. Why drink, then? Why not drink? It is a healing plant; it is a medicine to cure you, to cure your entire body, and it will clear your mind and clean it from bad thoughts. It will heal you. Don’t be afraid of the healing. Ayahuasca is here to help cure your mind, body and spirit.

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Increasingly we believe the world needs more meaningful, real-life connections between curious travellers keen to explore the world in a more responsible way. That is why we have intensively curated a collection of premium small-group trips as an invitation to meet and connect with new, like-minded people for once-in-a-lifetime experiences in three categories: Culture Trips, Rail Trips and Private Trips. Our Trips are suitable for both solo travelers, couples and friends who want to explore the world together.

Culture Trips are deeply immersive 5 to 16 days itineraries, that combine authentic local experiences, exciting activities and 4-5* accommodation to look forward to at the end of each day. Our Rail Trips are our most planet-friendly itineraries that invite you to take the scenic route, relax whilst getting under the skin of a destination. Our Private Trips are fully tailored itineraries, curated by our Travel Experts specifically for you, your friends or your family.

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A Peruvian Shaman Talks Ayahuasca, Healing and Tourism 

• by Alexander Lekhtman November 18, 2022

I sasina is a member of the Shipibo-Conibo, an Indigenous nation centered in Peru’s Ucayali River region. He is also an ayahuasca shaman.

Born in the small comunidad or village of Nueva Betania, outside the city of Pucallpa, he left at age 13 to study in Peru’s capital, Lima. Later he obtained a degree in psychology. Today he splits his time between Nueva Betania and the city of Pucallpa, where he runs a clinic working at the intersection of “Western” science and the traditional plant medicine of his ancestors.

I first met Isasina in Peru in April 2021. Introduced to me as Douglas, he later shared his Shipibo name. He took my partner and me up the river to Nueva Betania, and later led us in an ayahuasca ceremony.

Recently, I reconnected with Isasina via Zoom, to ask him about the significance of ayahuasca to his people’s culture—and how an influx of foreigners seeking ayahuasca impacts his region. You can connect directly with Isasina’s family and learn more about their work via their Facebook page.

Our interview has been translated from Spanish, and edited for clarity.

Alexander Lekhtman: How do you combine two such different approaches to medicine?

Isasina : My patients receive clinical care but I use plant medicines to awaken their nervous systems. I work with patients with mental health issues like anxiety, depression or PTSD. Through our approach, the patient learns how to communicate with spirits. Through our medicines, they seek healing in their soul and heart.

Our grandparents taught us: “First learn from yourself, then learn from others, then learn from your environment.”

What is “plant medicine”—does that just mean ayahuasca, or is it more?

Every plant has its own energy and spiritual magnetism. We learn from plants. They strengthen our mental and bodily energy—our heart, stomach, blood and nervous system.

But every plant has its own world. They give us recognition, healing and awakening. We drink plants to soothe our thoughts and bodies, control our fears and defeat our spiritual obstacles. It’s how we emerge from paths of darkness.

In our culture there are many forms of pressure. One is your pathway, where you’re meant to be. The plants help you discover this.

How would you define shamanism in your culture?

Shamanism comes from our grandparents, from deep in the forest—where you’ll find the jaguar, anaconda, crocodile and the big bird. It’s a pathway that connects this land, the stars and our souls.

Our shamanic practice is strict: drinking plants and dieting heavily. You eat almost nothing—just a little fish and banana. No salt, oil or other foods that can disrupt your energy. You have to be alone, in the forest.

Many people in Pucallpa told us we had to “diet” before drinking ayahuasca. They told us to avoid certain foods, not use drugs, even abstain from sex. Is this your culture?

We have different diets for shamanic and healing purposes, which foreigners often confuse. You must complete certain rules before you can serve ayahuasca to another. Otherwise you can’t defeat your fears and can’t help others. Mastery comes from years of training, meditating and drinking.

“Shamanism is a relationship between plants, energy, ayahuasca and visions—the understanding that we are in different dimensions but connected.”

When you drink a plant, it makes you dream—of things you’ve never thought of. It changes your frequencies. If you follow these practices for three months, you won’t be the same person as when you started.

But it’s not really about obeying restrictions—it’s about purifying yourself. You give up your normal habits. If you don’t, the ayahuasca ceremony will be more painful. You’ll experience headaches or stomach aches, and you will vomit heavily. But if you practice these ways, you’ll feel greater spiritual connection.

When you drink ayahuasca, you see the spirits of every plant and flower speak to you. This takes patience and hard work. So shamanism is a relationship between plants, energy, ayahuasca and visions—the understanding that we are in different dimensions but connected.

Do you lead ceremonies with other plants?

Not necessarily—we integrate other plants into the ayahuasca session. Consuming ginger, for example, helps you visualize more deeply and understand better when you drink.

And besides ceremony, you also use plants for medical purposes—and provide “Western” medical care?

Because there is such a variety of plants here, we have many different treatments for illnesses. For example, when someone has the flu, we give them a cooked infusion of plants like basil, eucalyptus, lime, honey and ginger. We use plants for broken bones, surgical scars and caring for pregnant women.

In the past, plants were our only form of survival. But today our medicine integrates “occidental” and traditional approaches. People go to medical clinics and hospitals for a diagnosis, but then return home and will also heal with plants.

How does your clinic operate?

Today our group of plant masters has our own clinic in Pucallpa with up to 500 visitors each year. We opened during the pandemic because our COVID patients needed special care no one was giving it to them.

“We’re fighting every day for the government to respect and value our cultures.”

We have 10-20 visitors a day between Monday-Friday. Most people come to drink ayahuasca, and to practice diets. During the day we meet with patients who need plant treatments. Then our ayahuasca ceremonies start at 8 pm. Some stay for just one to three days. Others want to stay one to three months, and we have them visit the communities in the forest.

Traditional medicine is still very marginalized in Peru. We’re fighting every day for the government to respect and value our cultures.

When did Pucallpa experience a tourism boom, and why?

Historically, Pucallpa was the center of the Shipibo-Conibo peoples. But when the Spanish came, the Shipibo-Conibo moved farther up the river, away from the city. That’s how we preserved our culture.

Before 2000 this was a very dangerous area for tourists. The city was wilder—you still felt the forest’s energy, the footsteps of the jaguars and serpents. We had no ayahuasca centers here like in Iquitos. The villages, too, were very restricted and they tried to hide their culture.

But tourism to Pucallpa increased after 2000—primarily because of interest in ayahuasca and Indigenous culture. Little by little, the city modernized. Many migrants from within Peru came here, as did mostly European and US foreigners in search of alternative medicine. It has impacted our local culture.

More hotels opened up. The government created more police and other services. Robberies that were so common on the highway stopped. Transportation to the villages improved.

When did ayahuasca start to become a real industry?

That began around 2005, and in 2010 it started to boom. Communities are now using their culture to make money and survive.

Today we have many ayahuasca businesses—some are real healing centers, but others are more superficial. Many centers in the city give you ayahuasca with no preparation—they just want you to have visions for four hours.

Do you normally welcome visitors in your village?

Before the European conquests our Indigenous communities had a sharing mentality, but then came an era of shock and crisis. Today we are still overcoming this trauma.

In the last century, it was difficult to enter our community and there was much fear. But after 2000, more foreigners began visiting us. The communities also opened up to outsiders, seeking support for our health care, education and childcare needs.

My community today is very open. You can walk freely and participate in our life, there is brotherhood and sharing. Not all communities are there yet—you need permission and must follow their protocols. 

Before the pandemic my family received many visitors—from Lithuania, France, England, Canada and the US. And from South America: Brazil, Argentina, Chile, Colombia and Bolivia.

Why do they come to you to drink ayahuasca?

People come to us with many different illnesses. And they come in search of peace. Here you can swim in the river, hear birds and see monkeys. At night you see many stars.

They drink in the community and also deeper in the forest, on the lake. But we treat our ayahuasca like sacred medicine, not a hallucinogen. We don’t give it to just anyone.

When we first met, you didn’t offer us ayahuasca; it only happened because my partner asked for it. To me, it didn’t feel like you were exchanging a service.

I’m happy to hear that. Thank you for your trust. I didn’t offer it to you because it wasn’t the right moment. When a medicine is profound, it presents itself. And you have to take advantage of it.

Has the international popularity of ayahuasca actually changed your traditional practices around it?

In older days, our masters spent decades dieting in the forest and learning from nature. Only they drank—it was rare for anyone else to drink. Even today, we don’t drink it for visions or even to know that “Things must be this or that way.” We drink it to help us understand.

Today we give it to people who don’t believe or understand our culture. We have a big responsibility to give each person a safe and proper dose. In our clinic we require everyone to purify and detoxify with plants before they drink.  Drinking carries high risks. You can fall into a dark emptiness if you’re not careful.

But we didn’t follow many precautions when we drank with you. Was that dangerous?

It was not dangerous because we are prepared to receive someone at any moment. We knew that you two were mentally prepared , because my Tia Flora helped orient you . It’s important that you are open, and that we are open to you. You must want to learn.

Before drinking, we diagnose each patient and make recommendations depending on what your goal is.

So what’s a red flag for you? How do you know when someone is not ready to drink?

When someone is in mental or physical pain. I can’t give ayahuasca if they are crying or shaking. They must address their stress first, and we work together with other plants. They can join ceremonies but not drink, and we sing to them.

When they are ready to drink I’ll give them a smaller dose or a microdose, and I watch to see how they react.

What is the normal procedure for an ayahuasca ceremony?

Before we begin, we pray for our paths to be opened. We blow in a melody, to call between this Earth and the astral world. We ask the ayahuasca to guide us.

After drinking and feeling the medicine’s effects, about 30-60 minutes later, we begin to sing songs, or icaros . The songs are codes of healing and connection, that we sing only through ayahuasca. Through song, we call the force of nature and transmit it to people.

“When we drink, it’s not important that we have visions—it’s a small part. What matters is the liberation that helps you feel and work better on yourself. “

We smoke mapacho (tobacco). It’s important because it cleans toxicity from our bodies and spirits. It helps open a door that teaches us about life. We also blow with a rose water.

Ayahuasca’s effects make you vomit or cry, and move your body in ways you’ve never done. But it’s a form of liberation.

Throughout the ceremony, everyone must be concentrated and in their own world. You must begin to overcome your traumas and your questions. 

Afterwards you reflect and comprehend what you went through. You feel relief in your body, and your thoughts and emotions are more balanced. You must maintain this spirit by eating healthier. You can’t consume other drugs after the ceremony that may affect you negatively.

How is it different in more commercial ayahuasca centers?

The energy is very different in larger groups. You receive a very potent dose, and the whole point is just to have visions.

When we drink, it’s not important that we have visions—it’s a small part. What matters is the liberation that helps you feel and work better on yourself. To see more clearly the path you must take.

There are clearly severe inequalities in Pucallpa and the Ucayali region. Is ayahuasca tourism helping this situation, or making it worse?

It’s true we have very high inequality. Our own government is involved in corruption.

But ayahuasca is not at fault for anything. The government needs to invest in development, but there’s little focus on the communities. The cities have better education and health care—while deeper in the Amazon, there are often no basic services or good quality of life, no infrastructure or technology. Our teachers can’t go to their schools sometimes because there’s no transportation.

“We need to ask our Shipibo youth to reclaim our rights as people carrying ancestral medicine.”

And COVID was very hard on Indigenous people—they were left on their own. People are leaving these areas because the state doesn’t care about helping them.

Meanwhile people are buying up plots of land from the communities, to grow coca farms. We have illegal trafficking of drugs, animals and lumber. The state has no control—you see traffickers in the city port. The government gives people no other choice so they exploit the forest to make money.

Do you think your work can help wake people up to start solving these problems?

What makes my work relevant to the whole world is teaching our youth to conserve our Shipibo culture and the environment. We go into these communities and speak about these issues. We use ayahuasca, too, as a tool.

We need to ask our Shipibo youth to reclaim our rights as people carrying ancestral medicine, so that no matter what happens in the future, we can be self-sufficient and be recognized and valued as healers.

Photograph by Alexander Lekhtman

Kevin Garcia assisted with translation for this article.

Alexander Lekhtman

Alexander is Filter’ s staff writer . He writes about the movement to end the War on Drugs. He grew up in New Jersey and swears it’s actually alright. He’s also a musician hoping to change the world through the power of ledger lines and legislation. Alexander was previously Filter ‘s editorial fellow.

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For inquiries regarding the utilization of ethnobotanicals, or in case you are experiencing an adverse situation or difficulty integrating and experience, please read this page . For inquiries regarding legal support , please read this page .

• We don’t offer sessions of ayahuasca or iboga.
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Ayahuasca Tourism In-Depth: Revealing the Who, How, and Where

Carlos suárez álvarez | 30 august 2023.

We scoured Aya Advisor and Retreat Guru, searched Google and Facebook, sent messages, and double-checked data. These efforts were to answer two key questions asked in some research circles: how many ayahuasca retreat centers operate in the Amazon? And how many people visit them?

This research, outlined comprehensively in this report , led us to estimate that there were at least 232 retreat centers operating in Amazonian countries (Bolivia, Brazil, Colombia, Ecuador, and Peru) and Costa Rica in 2019. Costa Rica has emerged as a preferred location for ayahuasca entrepreneurs to establish such centers.

Peru is the country with the most centers. There are two main reasons for that. The country has a deeply rooted ayahuasca tradition. The traditional knowledge and ayahuasca practices of the Amazonian communities were officially declared Cultural Heritage of the Nation. In addition, dynamic tourist businesses have been developed in cities like Iquitos where most of the centers are located. The Sacred Valley has the advantage of close proximity to the popularly visited Cuzco and Machu Picchu, making it an ideal choice for those who either cannot or prefer not to venture into the Amazon jungle.

The retreat center phenomenon is almost irrelevant in Brazil and Colombia. Public security in the Putumayo region of Colombia is precarious and unsuitable for tourism. Additionally, there is a long tradition of itinerant taitas, who travel from city to city to facilitate ceremonies. In Brazil, the ayahuasca churches are the most popular way that people engage with ayahuasca.

Visitors and Servings

Once we identified the centers operating in 2019, two questions were asked of them: how many people visited them that year? And how many servings did each of them take during the retreat? A total of 35 centers responded, providing information about 9,436 individuals who underwent a combined total of 32,083 ayahuasca experiences. Typically, each retreat lasts for a week, during which participants consume ayahuasca between three to four times.

To estimate the overall number of individuals who took ayahuasca at tourist retreat centers, we extrapolated the data from these 35 establishments to the 232 centers that were estimated to be operating in 2019. The result was that the 232 retreat centers in the Amazon and Costa Rica would have received 62,000 people, providing around 210,000 experiences that year.

We were also interested in focusing on the statistics from Peru, the country of ayahuasca tourism par excellence. Of the 35 centers that responded, 28 were located in the country. These 28 centers received 5,888 visitors and offered 23,373 experiences. By extrapolating this data to the 173 centers operating in Peru in 2019, we estimated that the country received over 36,000 individuals and facilitated more than 160,000 ayahuasca experiences.

Average Age and Purchasing Power

We were able to profile the individuals who attend retreat centers through the valuable insights provided by the Global Survey of Ayahuasca Drinking (GSAD), a comprehensive global survey led by the University of Melbourne in collaboration with ICEERS. The survey asked almost 11,000 people about their experience with ayahuasca around the world. More than a thousand of them had primarily taken the Amazonian brew in Peru. The number of male and female ayahuasca tourists was approximately equal. The average age at which they started taking the medicine was 35, indicating an age range that is higher than the average age when people typically begin experimenting with other psychedelics.

Forty percent (40%) of respondents had consumed ayahuasca between one and five times in their lifetime. Additionally, around 80% had taken it less than 25 times, suggesting that ayahuasca is typically taken in controlled environments and not done in excess. Two out of three ayahuasca tourists had at least a university degree. More than 60% held managerial positions and worked in liberal professions which suggests high socioeconomic standing.

Prosperity and Fatal Accidents

In 2019, the typical price for a one-week retreat was around $1,000. If our estimate is correct that there were 62,000 ayahuasca tourists that year, then the revenue would be around $62 million. This income has positively impacted the economy of many local families and communities, although the ownership of the centers is often in foreign hands.

However, this commercialization has faced criticism. The pursuit of economic benefits has been argued to potentially lead retreat organizers to overlook participant admission processes, reduce safety protocols, or employ more potent ayahuasca brews to create an “unforgettable journey,” possibly compromising the participants’ health. Moreover, retreat centers are often situated in remote areas with limited medical services and which also makes evacuation challenging. It is not surprising that out of the 58 deaths attributed to ayahuasca consumption in the media from 1994 to 2022, 24 (40%) were linked to tourist retreat centers in Amazonian countries. Nevertheless, our full report estimated that the number of servings that occur in retreat centers accounts for only 5% of the total ayahuasca taken worldwide.

The comparison between the number of servings taken at tourist retreat centers and the number of deaths that have occurred should spark a crucial discussion that has been ongoing for years, particularly in locations like Iquitos. Implementing minimum safety standards for admitting clients, providing proper supervision during ceremonies, and offering post-experience integration support can significantly reduce the risks associated with ayahuasca. By taking proactive measures, these unfortunate accidents can be significantly minimized to ensure a safer and more responsible relationship with this sacred plant medicine.

Read more about the findings in the Executive Summary of Ayahuasca, Global Consumption & Reported Deaths in the Media. You can request the full 196-page report (available only in Spanish) here . 

Further Reading

• Four Million People Have Taken Ayahuasca Worldwide
• Ayahuasca, Global Consumption & Reported Deaths in the Media
• Health Status of Ayahuasca-Ceremony Participants in the Netherlands
• Ayahuasca In Spain

Photo by Wikimedia Commons .

Categories: Ayadeath Report , NEWS Tags: ayahuasca , shamanism , Amazon , ritual , Amazon rainforest , tourism

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The Implications of Ayahuasca Tourism on the Sustainable Development of Peru

Related Papers

Timothy May

This dissertation outlines a research proposal for investigating ayahuasca tourism in Iquitos, the epicentre of the international ayahuasca industry. Growing numbers of Western tourists are visiting Iquitos to partake in ayahuasca ceremonies with shamans in the surrounding jungle, a phenomenon increasingly recognised as the ‘Ayahuasca Boom’. In Section I, discussion of the literature reveals significant gaps in academic understandings of the encounter between locals and ayahuasca tourists. From the local perspective, the extent to which Peruvians are truly benefitting from ayahuasca tourism is questionable, and requires a postcolonial examination. Likewise, further research is needed to establish how locals are affected by the commodification of ayahuasca through tourism. From the tourist perspective, how ayahuasca experiences are authenticated is unexplored. The various ‘types’ of ayahuasca tourist are not well understood, and there is no academic consensus as to the category of tourism represented by the ayahuasca industry. Section II outlines a proposed methodology to tackle the shortcomings of existing research. This incorporates the outcomes and hypotheses of an in-depth pilot study, through which a focused research agenda is constructed. The proposed research project will contribute towards a more holistic understanding of ayahuasca tourism from the perspective of multiple stakeholders in the ayahuasca industry.

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JOURNAL OF TOURISM AND HOSPITALITY MANAGEMENT

Herbert Baumhackl

Joshua Homan

Ayahuasca, an entheogenic beverage endemic to the Amazon, has been utilized by indigenous peoples in the region for hundreds of years for a wide range of purposes. Recently however, this beverage has entered into the Occidental consciousness, becoming a facet of Western popular culture and triggering a surge in tourism to the region. As this trend in tourism has grown over the past sixty years, ayahuasca has become increasingly commoditized and delocalized as it circulates on a global scale. Likewise, a number of scholars have critiqued the practice of ayahuasca tourism, labeling many practitioners as charlatans and tourists as “drug” users. In order to investigate this phenomenon and provide a deeper anthropologically informed critique, I draw upon ethnographic fieldwork conducted in 2007 and 2008 in the far Western Peruvian Amazon. Utilizing field data and a review of the extant literature, I argue that the vast majority of shamans participating in ayahuasca tourism rely on an ontology based upon the notions of mimesis and alterity, which in turn structures their practice and experience. Underscoring the political economy of its use, I conclude by problematizing ayahuasca tourism’s uncertain future.

Douglas Hurt

Ville Mantere

The thesis examines the phenomenon most commonly known as “ayahuasca tourism” – i.e. the practice of westerners traveling to South America and partaking in ceremonies in which a powerful entheogenic brew, ayahuasca, is consumed. While this popular phenomenon has been steadily increasing during the last decades, it has, however, been insufficiently studied by scholars. An important question which has not been properly addressed in earlier studies is how ayahuasca tourism relates to the wider occurrence of travel and how it should be perceived with reference to the theoretical frameworks on the subject of travel. Drawing on theories regarding pilgrimage and tourism, the main purpose of this thesis is to examine the relationship between ayahuasca tourism and the broader spectrum of travel. In particular, the study tests the designations “pilgrimage”, “religious tourism” and “spiritual tourism” with reference to ayahuasca tourism. Utilizing earlier literature as well as ayahuasca tourists‟ reports obtained from an Internet forum as a basis for analysis, I search for a suitable terminology to be used for the phenomenon. The study lays special emphasis on the protagonists‟ motivations, experiences and outcomes in order to take note of various aspects of the wide-ranging occurrence of ayahuasca tourism. Key findings indicate that ayahuasca tourism is best understood as a combination of pilgrimage and tourism. On the basis of the analysis I argue that ayahuasca tourism should be labeled as “pilgrimage” and/or “spiritual tourism”, and the tourists respectively as “pilgrims” and/or “spiritual tourists”. The category of “religious tourism/tourist”, on the other hand, turns out to be an inappropriate designation when describing the phenomenon. In general, through my study I show that the results are consistent with the present trend in the study of travel to perceive pilgrimage and tourism as theoretically similar phenomena. The study of ayahuasca tourism serves thus as living proof of contemporary travel, in which the categories of pilgrimage and tourism are often indistinguishable. I suggest that ayahuasca tourism is by no means exceptional on this point, but can rather be used as an illustration of modern travel forms on a general level. Thus, the present study does not only add to the research of ayahuasca tourism, but also provides additional insights into the study of travel.

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Ancient dancing figures — carved on stones in Peru — have psychedelic roots. See them

Artists of a series of 2,000-year-old rock carvings on a stone in Peru may have been drawing how music made them feel — with the added help of psychoactive tea.

The carvings were found at Toro Muerto , a desert gorge filled with thousands of boulders, and thousands of etchings, according to an April 3 study published in the Cambridge Archaeological Journal.

The carvings depict people surrounded by squiggly lines, zigzags, concentric circles, dots and lines, according to the study, and are called “danzantes.”

“A danzante is a schematic representation of an anthropomorphic figure (usually 20–30 cm tall, occasionally larger) most often shown in a dynamic pose with one arm raised and the other lowered, on slightly spread legs (sometimes bent at the knees), with the head presented en face or in profile, with a headdress portrayed in the form of a few parallel lines,” the researchers said.

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Some of the figures have additional markings to show their faces, while others have more static poses, according to the study, but their “identification as dancers seems convincing.”

The zigzags represent movement, the researchers said, and have been seen on about 12% of the carvings at Toro Muerto.

The carving on one particularly “massive boulder,” about 15 feet long, is covered with images, according to the study.

Because the color of the carvings, or petroglyphs, are uniform and spaced, the researchers believe the piece of art was planned before the carving began.

It includes a “main scene” with other images of birds, animals and people on either side of the centerpiece, according to the study.

The imagery shows “surprising similarities” to carvings from the Tukano people in Colombia, who regularly consumed the psychoactive drink yajé/yagé, also known as ayahuasca, that is made from a jungle vine, according to the study.

The Tukano people called their carvings “yajé images,” the researchers said, “meaning that they showed patterns they had seen while in a state of narcotic intoxication induced by consuming entheogens.”

The drawings also had banding, which represented stories of creation, and were often accompanied by rituals, dances, songs and musical instruments.

The zigzag lines, in this context, represent the songs that surround dancers as they have ritualistic experiences, the researchers said.

The Peruvian danzantes were so similar, the researchers believe they also represent reaching the “cosmos” during psychedelic experiences, according to the study.

The ritualism of the ancient people that included “shamanic singing is not a performance about moving or traveling around the cosmos; rather it is a set of journeys away to death and back to life,” the researchers said.

“The Amazonian trope may therefore lead one to suspect that the meaning of the Toro Muerto petroglyphs could have been fluid, that it did not have to be about the precise representation of something concrete, but about evoking a certain state simultaneously constituting a transference to the other world. The petroglyphs may have recalled or embodied the dance, song and cosmos in which the dancer immersed him or herself,” the researchers said.

The study did note that the involvement of ayahuasca was speculative but had context both historically and culturally.

Toro Muerto is in the mountains of southern Peru along the coast of the Pacific Ocean.

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