AyahuascaPronounced as in the UK and in the US. Also occasionally known in English as ayaguasca (Spanish-derived), aioasca (Brazilian Portuguese–derived), or as yagé, pronounced or . Etymologically, all forms but yagé descend from the compound Quechua word ayawaska, from aya () and waska (). For more names for ayahuasca, see § Etymology. is a South American psychoactive decoction prepared from Banisteriopsis caapi vine and a dimethyltryptamine (DMT)-containing plant, used by Indigenous cultures in the Amazon and Orinoco basins as part of traditional medicine and shamanism. The word ayahuasca, originating from Quechuan languages spoken in the Andes, refers both to the B. caapi vine and the psychoactive brew made from it, with its name meaning 'spirit rope' or 'liana of the soul'.
Although often portrayed as ancient, ayahuasca likely spread across the western Amazon only within the past few centuries; the first clear written accounts appear in the 17th century. The specific ritual use of ayahuasca was widespread among Indigenous groups by the 19th century. Ayahuasca is traditionally prepared by macerating and boiling B. caapi with other plants like Psychotria viridis during a ritualistic, multi-day process. Ayahuasca has been used in diverse South American cultures for spiritual, social, and medicinal purposes, often guided by shamans in ceremonial contexts involving specific dietary and ritual practices, with the Shipibo-Konibo people playing a significant historical and cultural role in its use. Originally confined to regions of Peru, Brazil, Colombia, and Ecuador, ayahuasca became widespread in Brazil, expanding widely by the mid-20th century through syncretic religions in Brazil. In the late 20th century, ayahuasca use expanded beyond South America to Europe, North America, and elsewhere, leading to legal cases, non-religious adaptations, and the development of ayahuasca analogues (i.e., variants) using local or synthetic ingredients.
While DMT is internationally classified as a controlled substance, the plants containing it—including those used to make ayahuasca—are not regulated under international law, leading to varied national policies that range from permitting religious use to imposing bans or decriminalization. The United States patent office controversially granted, challenged, revoked, reinstated, and ultimately allowed to expire a patent on the ayahuasca vine, sparking disputes over intellectual property rights and the cultural and religious significance of traditional Indigenous knowledge.
Ayahuasca produces intense psychological and spiritual experiences. Ayahuasca's psychoactive effects primarily result from DMT, rendered orally active by harmala alkaloids in B. caapi, which act as reversible inhibitors of monamine oxidase; B. caapi and its β-carbolines also exhibit independent contributions to ayahuasca's effects, acting on serotonin and benzodiazepine receptors. Higher doses of ayahuasca or harmala alkaloids may increase risks.
Preparation
Sections of Banisteriopsis caapi vine are macerated and boiled alone or with leaves from any of a number of other plants, including Psychotria viridis (chacruna), Diplopterys cabrerana (also known as chaliponga and chacropanga), and Mimosa tenuiflora, among other ingredients which can vary greatly from one shaman to the next. The resulting brew may contain the powerful psychedelic drug dimethyltryptamine and monoamine oxidase inhibiting harmala alkaloids, which are necessary to make the DMT orally active by allowing it (DMT) to be processed by the liver. The traditional making of ayahuasca follows a ritual process that requires the user to pick the lower Chacruna leaf at sunrise, then say a prayer. The vine must be "cleaned meticulously with wooden spoons" and pounded "with wooden mallets until it's fibre."
Brews can also be made with plants that do not contain DMT, Psychotria viridis being replaced by plants such as Justicia pectoralis, Brugmansia, or sacred tobacco, also known as mapacho (Nicotiana rustica), or sometimes left out with no replacement. This brew varies radically from one batch to the next, both in potency and psychoactive effect, based mainly on the skill of the shaman or brewer, as well as other admixtures sometimes added and the intent of the ceremony. Natural variations in plant alkaloid content and profiles also affect the final concentration of alkaloids in the brew, and the physical act of cooking may also serve to modify the alkaloid profile of harmala alkaloids.
The actual preparation of the brew takes several hours, often taking place over the course of more than one day. After adding the plant material, each separately at this stage, to a large pot of water, it is boiled until the water is reduced by half in volume. The individual brews are then combined and brewed until reduced significantly, producing the form taken by participants in ayahuasca ceremonies.
Traditional use
The uses of ayahuasca in traditional societies in South America vary greatly. Some cultures do use it for shamanic purposes, but in other cases, it is consumed socially among friends, in order to learn more about the natural environment.
Nonetheless, people who work with ayahuasca in non-traditional contexts often align themselves with the philosophies and cosmologies associated with ayahuasca shamanism, as practiced among Indigenous peoples like the Urarina of the Peruvian Amazon. Dietary taboos are often associated with the use of ayahuasca, although these seem to be specific to the culture around Iquitos, Peru, a major center of ayahuasca tourism. Ayahuasca retreats or healing centers can also be found in the Sacred Valley of Peru, in areas such as Cusco and Urubamba, where similar dietary preparations can be observed. These retreats often employ members of the Shipibo-Konibo tribe, an indigenous community native to the Peruvian Amazon.
In the rainforest, these taboos tend towards the purification of one's self—abstaining from spicy and heavily seasoned foods, excess fat, salt, caffeine, acidic foods (such as citrus) and sex before, after, or during a ceremony. A diet low in foods containing tyramine has been recommended, as the speculative interaction of tyramine and MAOIs could lead to a hypertensive crisis; however, evidence indicates that harmala alkaloids act only on MAO-A, in a reversible way similar to moclobemide (an antidepressant that does not require dietary restrictions). Dietary restrictions are not used by the highly urban Brazilian ayahuasca church União do Vegetal, suggesting the risk is much lower than perceived and probably non-existent.
The ritual use of ayahuasca by the Achuar people is featured in the Bruce Parry 2008 documentary series Amazon, in which Parry participates in the rite.
Ceremony and the role of shamans Shamans, curanderos and experienced users of ayahuasca advise against consuming ayahuasca when not in the presence of one or several well-trained shamans.
In some areas, there are purported brujos (Spanish for "witches") who masquerade as real shamans and who entice tourists to drink ayahuasca in their presence. Shamans believe one of the purposes for this is to steal one's energy and/or power, of which they believe every person has a limited stockpile.
The shamans lead the ceremonial consumption of the ayahuasca beverage, in a rite that typically takes place over the entire night. During the ceremony, the effect of the drink lasts for hours. Prior to the ceremony, participants are instructed to abstain from spicy foods, red meat and sex. The ceremony is usually accompanied with purging which include vomiting and diarrhea, which is believed to release built-up emotions and negative energy.
Shipibo-Konibo and their relation to Ayahuasca It is believed that the Shipibo-Konibo are among the earliest practitioners of Ayahuasca ceremonies, with their connection to the brew and ceremonies surrounding it dating back centuries, perhaps a millennium.
Some members of the Shipibo community have taken to the media to express their views on Ayahuasca entering the mainstream, with some calling it "the commercialization of ayahuasca." Some of them have even expressed their worry regarding the increased popularity, saying "the contemporary 'ayahuasca ceremony' may be understood as a substitute for former cosmogonical rituals that are nowadays not performed anymore."
Icaros The Shipibo language, a Panoan language spoken by approximately 26,000 Shipibo people in Peru and Brazil, is commonly sung by the shaman in the form of a chant, called an Icaro, during the Ayahuasca ritual as a way to establish a "balance of energy" during the ritual to help protect and guide the user during their experience.
Traditional brew
Traditional ayahuasca brews are usually made with Banisteriopsis caapi as an MAOI, while dimethyltryptamine sources and other admixtures vary from region to region. There are several varieties of caapi, often known as different "colors", with varying effects, potencies, and uses.
DMT admixtures: Psychotria viridis (Chacruna)Rätsch, Christian (2005), pp. 704-708. The Encyclopedia of Psychoactive Plants: Ethnopharmacology and Its Applications. Rochester, Vermont: Park Street Press, 1998. – leaves Psychotria carthagenensis (Amyruca) – leaves Diplopterys cabrerana (Chaliponga, Chagropanga, Banisteriopsis rusbyana) – leaves Mimosa tenuiflora (M. hostilis) - root bark
Other common admixtures: Justicia pectoralis Brugmansia sp. (Toé) Opuntia sp. Epiphyllum sp. Cyperus sp. Nicotiana rustica (Mapacho, variety of tobacco) Ilex guayusa, a relative of yerba mate Lygodium venustum, (Tchai del monte) Phrygilanthus eugenioides and Clusia sp (both called Miya) Lomariopsis japurensis (Shoka)
Common admixtures with their associated ceremonial values and spirits:
Ayahuma bark: Cannon Ball tree. Provides protection and is used in healing susto (soul loss from spiritual fright or trauma). Capirona bark: Provides cleansing, balance and protection. It is noted for its smooth bark, white flowers, and hard wood. Chullachaki caspi bark (Byrsonima christianeae): Provides cleansing to the physical body. Used to transcend physical body ailments. Lopuna blanca bark: Provides protection. Punga amarilla bark: Yellow Punga. Provides protection. Used to pull or draw out negative spirits or energies. Remo caspi bark: Oar Tree. Used to move dense or dark energies. Wyra (huaira) caspi bark (Cedrelinga catanaeformis): Air Tree. Used to create purging, transcend gastro/intestinal ailments, calm the mind, and bring tranquility. Shiwawaku bark: Brings purple medicine to the ceremony. Uchu sanango: Head of the sanango plants. Huacapurana: Giant tree of the Amazon with very hard bark. Bobinsana (Calliandra angustifolia): Mermaid Spirit. Provides major heart chakra opening, healing of emotions and relationships.
Non-traditional use In the late 20th century, the practice of ayahuasca drinking began spreading to Europe, North America and elsewhere. The first ayahuasca churches, affiliated with the Brazilian Santo Daime, were established in the Netherlands. A legal case was filed against two of the Church's leaders, Hans Bogers (one of the original founders of the Dutch Santo Daime community) and Geraldine Fijneman (the head of the Amsterdam Santo Daime community). Bogers and Fijneman were charged with distributing a controlled substance (DMT); however, the prosecution was unable to prove that the use of ayahuasca by members of the Santo Daime constituted a sufficient threat to public health and order such that it warranted denying their rights to religious freedom under ECHR Article 9. The 2001 verdict of the Amsterdam district court is an important precedent. Since then groups that are not affiliated to the Santo Daime have used ayahuasca, and a number of different "styles" have been developed, including non-religious approaches.