Notes

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The simple act of extracting ibogaine attacks its sacredness. To eat ibogaine is not the same as eating iboga. The consecration of iboga is a symbolic behavior, the symbol being dedicated to the activation of a principle, a spiritual law. Without this relationship, it would be very difficult for the candidate to carry on their spiritual accomplishments. When we initiate into Bwiti there are successive steps, sometimes rather long (a traditional initiation may last one year), which allow the candidate to prepare for initiation. In principle, there’s no problem that initiation happens outside the borders of the territory called Gabon. We understand that peoples whose spiritual traditions are nearly extinguished may look to African tradition for answers they cannot find at home, but to us it seems illogical to export the Bwiti tradition, and iboga, outside of its traditional context. Sustained by true believers who operate largely outside the academic medical world, research on the vision-inducing drug is gaining attention, despite its U.S. The spiritual understanding that emanates from Bwiti can and must spread around the world, but not the rituals and rites specific to our people, environment, and history. Yet the Western world, or any other civilization, cannot receive the benefits of Bwiti, or of iboga, if they don’t try to understand and assimilate the traditional approach. This h᠎as be en c re at᠎ed　by GSA Content G enerator  Demov᠎er sion!

Seeing how Westerners use iboga, we understand that it’s necessary to create a framework that would allow benefits for all. Relationship with the sacred helps to delimitate thoughts, words, and actions, and it’s through the application of principles perceived on the spiritual levels that the candidate moves forward on the path of knowledge. Bwiti is the spiritual tradition transmitted by Pygmies, who were the first inhabitants of the forest. In the same way that we consider it illogical to export the history and customs of any Western Judaic tradition to Africa or any place where it would impose on Bantus, Ashantis, Bretons, Hopi, or any other peoples, we consider it unfruitful to export a Bantu tradition to other areas of the world. Attempting to isolate and control only what interests us has led the world to the disastrous situation it’s now in. House’s jailhouse experiment occurred in 1922 when the world was still reeling from the unprecedented horrors of World War I. The concept of a drug that could make stressed and nervous people loosen up and talk was of particular importance to psychiatrists, who observed that returning soldiers suffering from shell shock (what we would now call post-traumatic stress disorder) had great difficulty expressing their thoughts and feelings.

It is sacred because it belongs to a particular environment and a spiritual tradition. We think that if other people want to profit from iboga’s benefits, they should try to understand the approach in which it is used in Gabon - the scope, the depth, and the essence of this tradition. On the other hand, you don’t want or need to feel like you’re in a prison. If you want to succeed in building a sober and healthy life for yourself, learning how to weather emotional storms and live with unpleasant emotions is a skill you must develop. We consider the Bwiti tradition as the learning of natural laws that lead an individual to harmony with their environment, recognizing all levels of their existence. We are also responsible for the development of a permaculture project in our village, where healings and ceremonies of the Dissumba (Vungu) Bwiti tradition regularly take place.

In the same way, Gui (mistletoe) could be considered a sacred plant in the Druidic tradition. And while that’s great in terms of what it can mean for psychiatric care, I think a lot of us who are heavily involved in the plant medicine and psychedelic movement are also looking at that larger vision of what changes can this facilitate on a socio-political basis, on a cultural basis. You can help by expanding it. Over the weekend we got some help from Jean-Nicolas Dénarié, who we interviewed in Part 3, How has Western influence changed the traditional use of iboga in Gabon? Here, buy iboga online of iboga isn’t considered a medicine in the Western sense. As we’ve written before, there are certain conditions under which iboga is not completely safe, but we feel that every single death resulting from its use has been avoidable. Because the limited physiologic studies have not been able to provide conclusive information, and because the available morphologic data are insufficient to fully characterize the nerve fiber populations in the visceral pleura, there is a clear need for further investigation. We are Bwitists, healers, and members of Zion High, a Gabonese collective that promotes culture through music and art.


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