Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-04-04T12:54:06Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) O nascimento do panteísmo ayahuasqueiro e os seus processos.pdf: 10425563 bytes, checksum: 7bdf17b93f47ca6a675d19daf86f28ea (MD5) / Made available in DSpace on 2017-04-04T12:54:06Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) O nascimento do panteísmo ayahuasqueiro e os seus processos.pdf: 10425563 bytes, checksum: 7bdf17b93f47ca6a675d19daf86f28ea (MD5) Previous issue date: 2015-08-05 / FACEPE / O campo religioso ayahuasqueiro é comumente conhecido e estudado pelos ditos principais grupos e movimentos (Santo Daime, Barquinha e União do Vegetal). Esta pesquisa traz uma nova perspectiva do uso religioso da Ayahuasca pelas características filosóficas do grupo, a Sociedade Panteísta Ayahuasca – Panhuasca, situada em Pernambuco/ Brasil. Nesta junção de tradições, a xamânica pelo uso das plantas de poder e a filosófica, o grupo panteísta tem seus sincretismos, símbolos e aprendizados particulares sobre o uso do enteógeno Ayahuasca. Tais significados em torno da bebida correspondem à perspectiva panteísta e a produção do conhecimento religioso do fundador do grupo, o médico e filósofo Régis Barbier. Desse modo, esta pesquisa procura compreender as dinâmicas ritualísticas panteístas de acordo com a perspectiva monista presente do grupo, a perspectiva metafísica cosmoexistencial. A partir destas abordagens, reflete-se sobre a cura neste contexto de atuação pela noção da transformação e (des)continuidade subjetiva, para compreender como os sujeitos se tornam panteístas e aderem a esse modo de pensar e se posicionar no mundo. A cura é abordada nesta pesquisa como uma transformação pela ressignificação da perspectiva existencial e identificação com a perspectiva Cosmo-existencial pela vivência de imersão na(o) cerimônia/rito panteísta. Para refletir sobre a cura, esta pesquisa explora o estudo do ritual, da experiência, da performance e do paradigma da corporeidade. Em última análise, este trabalho pretende iniciar a compreensão da identidade panteísta, o self-panteísta correlacional com o ethos religioso. Desta maneira, cabe a antropologia como disciplina acompanhar e refletir sobre o campo ayahuasqueiro, as composições, (re)criações e particularidades, assim como, compreender os diversos sujeitos que compõem este cenário social. / The ayahuasca religion's field is commonly known and studied by the leading groups and movements (Santo Daime, Barquinha e União do Vegetal). This research brings a new perspective on the religious use of ayahuasca by the philosophical characteristics of the studied group, the Ayahuasca Pantheist Society – Panhuasca, located in Pernambuco/ Brazil. At this junction of traditions, the shamanic, for the use of power plants and the philosophical, the pantheistic group has its syncretisms, symbols and particular learning about using the entheogen Ayahuasca. Such meanings around the ayahuasca beverage correspond to pantheistic perspective of the group and to the production of religious knowledge by the group founder, doctor and philosopher Régis Barbier. Thereby, this research seeks to understand the pantheistic ritual dynamics according to the monistic view of the group, the metaphysical Cosmo-existential perspective. From these approaches, one can reflect on healing in this context of action by the notion of transformation and subjective (dis)continuity, to understand how the subjects become pantheistic an adhere to this way of thinking and position in the world. Healing is addressed in this research as a transformation by reframing the existential perspective and identification with the cosmo-existential perspective by immersion experience in the pantheistic ceremony/rite. To reflect on healing, this research explores the study of the ritual, experience, performance and embodiment paradigm. In last analysis, this work intends to initiated the comprehension of the pantheistic identity, the self-pantheist correlational with the religious ethos. Therefor, it is up to anthropology as a discipline to follow and reflect on the ayahuasca field, the compositions, (re)creations and particularities, as well as to understand the various subjects that make up this social scenery.

Submitted by Alice Araujo (alice.caraujo@ufpe.br) on 2017-11-20T17:08:30Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) TESE WAGNER LINS LIRA.pdf: 5885741 bytes, checksum: 95865d3a19b323ecdc30a139fcaae4f6 (MD5) / Made available in DSpace on 2017-11-20T17:08:31Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) TESE WAGNER LINS LIRA.pdf: 5885741 bytes, checksum: 95865d3a19b323ecdc30a139fcaae4f6 (MD5) Previous issue date: 2016-05-06 / CAPES / Substâncias sacramentais vêm sendo ministradas ritualmente em meio a práticas tradicionais e populares diante do recobro da saúde, desde os tempos mais remotos com propósitos específicos, tangencialmente referentes ao tratamento e à cura de patologias de ordem física, psíquica, espiritual e também moral. Como objetivo de análise esta tese traz, antes de tudo, a problemática histórica, social e antropológica do uso, do abuso e da dependência em substâncias psicoativas, assim como as possibilidades terapêuticas “paramédicas” propiciadas pelo consumo ritualístico e contemporâneo da beberagem ayahuasca, em seus variados modelos terapêuticos e doutrinários emergentes no Brasil e no mundo. Para tal, além de revisões metodológicas, teóricas e historiográficas sobre esta temática específica, nosso texto se propende a trazer - como estudo de caso etnográfico – a análise de um Terreiro “afro-ayahuasqueiro” situado na cidade de Japaratinga; Litoral Norte do Estado de Alagoas. Aqui, demonstraremos a emergência de um novo modelo ayahuasqueiro nordestino de matriz africana, cuja cosmologia em construção permite-se ao diálogo simbólico e cultural com práticas daimistas, umbandistas e vegetalistas (atreladas ao mesmo processo mítico e ritual) frente ao acolhimento de desditosos, que afirmam terem encontrado neste Terreiro alívio para seus infortúnios, assim como também alcançaram, ou não, a cura e a transformação na condição de vida e pessoa. Observamos que os eventos e encadeamentos metamórficos sentidos por alguns atores “curados” ou “em tratamento” no território encontram-se diametralmente atrelados ao uso desta beberagem enteogênica, quando associado aos fenômenos da corporeidade, das performances rituais e metáforas de ordem religiosa, além dos eventos condizentes à sociabilidade e persuasão advindas do sentimento de pertencimento compactuado pelos atores que frequentam esta comunidade mágica e moral. / Sacramental substances have been administered ritually among traditional and popular practices turned on health recovery since ancient times related to the treatment of disorders as physical, mental, spiritual and moral. The goals of this thesis searched support on historical, social and anthropological issues on use, abuse and dependence of psychoactive substances, as well as the “paramedical” therapeutic concerns presented by the contemporary ritualistic consumption of ayahuasca considering the varieties of doctrinal and therapeutic models emerging in Brazil and whole world. In addition to methodological, theoretical and historiographical reviews the text brings - as ethnographic case study - the analysis of an "african-ayahuasca" Terreiro located in Japaratinga, the North Coast in the state of Alagoas, Brazil. Here, we demonstrate the emergence of a new Northeastern ayahuasca ritual model within african roots, whose building cosmology permits the symbolic and cultural dialogue with daimistas, umbanda and vegetalists practices (however linked in the same mythical and ritual processes) in the attendance of people in misfortune and suffering. We directed the analytical view to that claimed to have found reliefs for their misfortunes, also achieved or not, healing and transformation in the conditions of life and personal. We noted that the events and metamorphic threads experienced by some subjects "cured” or "in treatment" are diametrically related to the use of the beverage in the entheogenic context of the Terreiro, associated to the phenomena of corporeality, ritual performances and metaphors of religious order, also to the events in the arise of socialization and persuasion by the feeling of belonging shared between subjects attended in this magical and moral community.

Orientadores: Joel Sales Giglio, Paulo Dalgalarrondo / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Ciencias Medicas / Made available in DSpace on 2018-08-12T08:54:12Z (GMT). No. of bitstreams: 1 Barbosa_PauloCesarRibeiro_D.pdf: 2365770 bytes, checksum: 9791e2a54daa627aba35bc8938b65c8c (MD5) Previous issue date: 2008 / Resumo: Este trabalho objetivou a realização de uma avaliação em saúde mental de pessoas que usam a beberagem psicodélica ayahuasca nos contextos rituais do Santo Daime ou da União do Vegetal, e dá continuidade ao estudo anterior que avaliou 28 sujeitos, 4-2 dias antes do primeiro uso da ayahuasca e 1-2 semanas após. Na presente fase, são apresentados resultados de um follow-up que avalia 23 daqueles sujeitos (15 do Santo Daime e 8 da União do Vegetal) 6 meses após o primeiro uso da beberagem psicoativa. Os métodos consistiram na integração de procedimentos qualitativos e quantitativos de avaliação, incluindo entrevistas semi-estruturadas para avaliar comportamentos relativos a aspectos psicossociais, busca por outras agências religiosas e terapêuticas e envolvimento nos processos do Santo Daime e UDV. Foram usados também instrumentos padronizados para avaliar sintomas psiquiátricos menores, qualidade de vida e traços de personalidade. As variáveis independentes consistiram na freqüência do uso da ayahuasca e no período de wash-out na avaliação de seis meses. Como principais resultados, se destacam a repetição do uso da ayahuasca por 74% e a filiação a uma das denominações religiosas (União do Vegetal) por 17% dos sujeitos. A integração de insight pessoal e religioso associado à ayahuasca foi relatada por 43% da amostra. As entrevistas qualitativas identificaram melhoras comportamentais em 65% dos sujeitos, dos quais 43% as associaram à ayahuasca. Os 22% dos sujeitos que referiram mudanças comportamentais negativas não as associaram ao psicoativo. Comparações com os resultados das avaliações feitas 4-2 dias antes do primeiro uso da ayahuasca revelaram que nos 6 meses seguintes houve uma significativa diminuição na intensidade dos sintomas psiquiátricos no grupo do Santo Daime, mas não na amostra geral. Os sujeitos do Santo Daime apresentaram também traços mais confiantes e otimistas de personalidade. O grupo da União do Vegetal apresentou diminuição da dor física e diminuição de traços de personalidade relacionados à dependência de gratificação. Esta última foi correlacionada positivamente com a freqüência do uso da ayahuasca e correlacionada negativamente com o período de wash-out. / Abstract: This study carried out a mental health evaluation of individuals who used the psychedelic beverage ayahuasca in the ritual context of two religious settings: the Santo Daime and União do Vegetal. This research extended a previous study which evaluated 28 subjects 2-4 days before their first experience with ayahuasca and 1-2 weeks after it. Current results were elicited by means of a six-month follow up of 23 of those subjects (15 belonging to the Santo Daime and 8 to the União do vegetal). Qualitative and quantitative evaluation methods were integrated, including semi structured interviews to assess behaviors related to psychosocial dimensions and the search for other religions and/or therapeutic agencies, as well as the involvement of the subjects into the Santo Daime or UDV activities. Standardized measures included scores on instruments assessing psychiatric symptoms, personality variables and quality of life. Independent variables were the frequency of ayahuasca use throughout the follow-up period and the length of ayahuasca wash-out after six months. Qualitative interviews elicited integration of personal and religious insights by 43% of the sample and behavioral improvements in 65% of the subjects, out of which 43% associated them with ayahuasca consumption. Comparisons with the results of the evaluations 2-4 days before the first ayahuasca experience revealed that in the following 6 months there was a significant reduction of the psychiatric symptoms in the Santo Daime group but not in the general sample. Santo Daime subjects also had personality trait changes towards greater confidence and optimism. The União do Vegetal group had a significant decrease in the physical pain domain of the quality of life measure, and personality trait change toward more independence. Independence was positively correlated with the frequency of ayahuasca use and negatively correlated with the wash-out period. Possible mechanisms by which these changes may occur are discussed and suggestions for areas of future research are considered. / Doutorado / Ciencias Biomedicas / Ciencias Medicas

Orientador: Mauro William Barbosa de Almeida / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-03T22:04:44Z (GMT). No. of bitstreams: 1 Goulart_SandraLucia_D.pdf: 5982210 bytes, checksum: b674e9b7cb0e03bf86975714e2476dc0 (MD5) Previous issue date: 2004 / Resumo: A presente tese enfoca a comparação entre religiões distintas de uma mesma tradição, identificadas aqui como cultos ayahuasqueiros, por se caracterizarem pela utilização ritual da bebida psicoativa ayahuasca, denominada de Daime ou Vegetal nos casos pesquisados. Esta tradição é dividida em linhas, segmentos, centros, núcleos e igrejas. Trata-se de três grandes linhas (Santo Daime, Barquinha e União do Vegetal), com suas várias fragmentações internas. A perspectiva comparativa tem como objetivo captar os contrastes e as semelhanças entre os diferentes grupos da mencionada tradição, procurando esclarecer, simultaneamente, como ela se constrói e se transforma através de um constante jogo de oposições, acusações e alianças entre esses grupos. Por isso, privilegiamos, na tese, a análise de eventos de crise e conflitos que envolvem os adeptos das três linhas religiosas enfocadas / Abstract: This dissertation focuses on a comparative study among distinct Brazilian religions from the same tradition, identified here as ayahuasqueiros cults, being characterized by the ritualistic use of a psychoactive substance ayahuasca, called Daime or Vegetal in the cases researched. This tradition has its unique and shared components in which there are divisions, centers, núcleos and churches. There are three main divisions (Santo Daime, Barquinha and União do Vegetal), with their several internal fragments. The comparative perspective has the objective of capturing the contrasts and similarities among the different groups from the mentioned tradition, aiming to clarify , simultaneously, how this tradition is built and transformed through a constant play of oppositions, accusations and alliances among these groups. For that reason, we have elected in this dissertation, the analysis of internal conflicts and crisis which have involved the practitioners of these three religions divisions focused / Doutorado

Den mystika upplevelsen. En rollteoretisk analys av den mystika upplevelsen inom ayahuasqueira -religionerna. (The mystical experience: a role theoretical analyze of the mystic experience within ayahuasqueira-religions.)Syftet med uppsatsen är att analysera det mystika inom de religiösa traditionerna där man dricker ayahuasca. Huvudfrågan i uppsatsen är Vad är den mystika upplevelsen som individen erfar i de ayahuasqueira-religionerna? Metoden som används är en kvalitativ litteraturanalys. Det teoretiska perspektivet som hanteras i uppsatsen för att analysera den mystika upplevelsen är Hjalmar Sundéns rollteori. Sundén presenterar en kontextualistisk syn på denna upplevelse. Elementen såsom språk, tradition, disciplin och kultur spelar en viktig roll i hur man ska undersöka den mystika upplevelsen. Resultatet som uppnås med uppsatsen är att i alla dessa ayahuasqueira religioner finns referensramar och roller som kan spela en roll i hur individen erfar den mystika upplevelsen under ayahuasca sessionen. I Santo Daime och Barquinha följer ritualen delvis ett liknande mönster där element som hymner och klädsel ger tydliga riktlinjer till ritualen. Dock finns inte det mönstret i União do Vegetal. Inflytandets grad av religioner på individens upplevelse är inte lika i alla religioner. Den mystiska upplevelsen kommer till uttryck på olika sätt i dessa traditioner. Utformningen och förmedlingen av denna upplevelse visar deras syn på ayahuasca, doktriner och livsåskådning som förmedlas i ritualerna till medlemmarna.

Esta tesis presenta la información necesaria para sustentar la producción documental titulada “Ruta Madre. Tras el circuito y la materialidad de la Ayahuasca en Iquitos” que ha sido realizada con la finalidad de registrar los circuitos y las materialidades en torno a la ayahuasca, con el objetivo de visibilizar los procesos sociales y económicos a través de los que se moviliza dicha liana en Iquitos. Esta película deja registro de dos rutas que recorre la ayahuasca en sus diversas fases de transformación desde su cosecha hasta su consumo. A través de la exploración con el video se ha buscado dar cuenta de los tejidos sociales que se encuentran a lo largo de las cadenas de producción de la Ayahuasca. También se han registrado los caminos que encontramos en dicha exploración para crear una narrativa que haga dialogar discursos y flujos por donde transita esta planta medicinal. En el capítulo 1 presento el problema de investigación, la justificación y hago referencia a las investigaciones antropológicas que se han hecho sobre la ayahuasca desde diversos enfoques, para lo cual he compuesto siete subcapítulos. En el capítulo 2 hago un recuento de mi trabajo de campo, las metodologías usadas, así como los estilos cinematográficos que conforman este documental. En este capítulo también reflexiono sobre el uso de los sentidos, como parte de la metodología de investigación y cómo esto me sirvió para la realización de Ruta Madre. Asimismo, cuento sobre los procesos de rodaje y la edición del documental. En el capítulo 3 hago un análisis sobre los hallazgos encontrados durante mi proceso de investigación en la elaboración de las rutas de circulación de la ayahuasca. Todo este proceso de realización documental, así como de análisis de la data recogida en el proceso, me ha servido para entender las complejidades que existen detrás de los flujos de circulación, así como algunos de los discursos y prácticas en torno a la Ayahuasca.

Ayahuasca är en psykedelisk dryck som har använts av stammar i Amazonas för att hela och komma närmare det gudomliga. Denna litteraturstudie syftar till att undersöka Ayahuascas effekt mot depression och om det kan användas inom sjukvården i enlighet med svensk lagstiftning.  Alla 6 studier som inkluderats i den aktuella analysen visar en trend mot lindring av depressiva symptom eller hela depressionssjukdomen. Palhano-Fontes et al’s randomiserade, placebokontrollerade kliniska studie på behandlingsresistent depression kunde beräkna NNT-tal (Numbers Needed to Treat) för behandlingssvar. Behandlingssvar definierades som halverade poäng för MADRS (Montgomery and Åsberg Depression Rating Scale) och HAM-D (Hamilton rating scale for depression). För MADRS blev NNT=2,66 och för HAM-D blev NNT=2,69 vid dag 7. Detta innebär att 1 på ca 3 personer svarar på behandling.  Några av studierna begränsades på grund av lågt deltagande och försök till att mäta depressionsförändringar på deltagare som inte var deprimerade. I de studier som inte inkluderar deprimerade patienter kunde det inte avgöras om Ayhuascas effekter påverkade själva depressionen eller endast symptomen av depression. För samtliga studier sågs dock en poängsänkning i de olika depressionsskalorna, vilket ger underlag för mer forskning inom ämnet.  Biverkningar av teet var främst kräkning och ansågs av deltagarna i studierna inte vara överväldigande. Svensk lag dikterar att biverkningar för ett läkemedel får inte stå i missförhållande till dess effekt, vilket Ayahuasca inte tycks göra och således verkar det kunna användas inom sjukvården. Fler studier krävs för att utvärdera Ayhauscas antidepressiva effekt och om kräkning går att undvikas. / Ayahuasca is a psychedelic infusion which has been used by Amazonian tribes for healing and connecting with the divine. The aim of this literature study was to examine Ayahuasca‘s effect on depression and whether it is usable within healthcare according to Swedish law. All of the 6 studies included showed a trend towards alleviated symptoms of depression or cured overall depression. Palhano-Fontes et al’s randomized, placebo-controlled study on treatment resistant depression determined the NNT (Numbers Needed to Treat) for treatment response. Treatment response was defined as 50 % reduction in HAM-D (Hamilton rating scale for depression) and MADRS (Montgomery and Åberg Depression Rating Scale) scores. NNT for MADRS was calculated to NNT=2,66 while it was NNT=2,69 for HAM-D, which means that 1 in about 3 responds to treatment Some of the studies were limited by few participants and trying to examine changes in depression on participants that were not depressed. Studies not including depressed patients could not determine if Ayahuasca was affecting the depression or only the symptom of the disorder. However, all studies showed an antidepressive trend, which prompts the need for more research within this subject. Side effects of the tea were mainly vomiting, which the participants did not feel were overwhelming. As Swedish law states that the positive effect of any drug should not be overshadowed by its side effects. Ayahuasca may therefore be suitable for healthcare use from this perspective. More studies are needed to evaluate Ayahuascas antidepressant effect and if vomiting can be avoided.

Background: Ayahuasca is a South American psychoactive brew that contains Dimethyltryptamine (DMT) and monoamine oxidase inhibitors (MAOIs). Research has experienced a resurgence of interest in exploring the potential of these substances in the last decade. Thus, the aim of this review was to systematically review studies that used a placebo-controlled design to explore the neural correlates and psychedelic experience induced by DMT and ayahuasca. Method: The search was conducted using the Web of Science and Scopus databases to select studies published between January 2000 and February 2022 that used neuroimaging techniques and recruited healthy participants. Thus, 7 papers were selected. Results: Ayahuasca alters electrical activity in the brain by decreasing spectralpower in all EEG frequency bands, predominantly in the alpha band. DMT caused a spatially widespread decrease in alpha bands and a more modest decrease in beta bands. Ayahuasca caused an increase in the flow of information in the brain from posterior regions to more frontal regions and an increase in scores in all the Hallucinogen Rating Scale (HRS) subscales. Ayahuasca decreased connectivity in the Default Mode Network (DMN) and increases connectivity between DMN and the salience network. Conclusion: Ayahuasca and DMT can reliably produce profound changes in perception, emotions, and sense of self. Moreover, the decrease in the alpha band, the alteration of information flow between posterior and frontal regions, and the decrease in connectivity in the DMN could be the keystone understanding the neural correlates and the psychedelic experience induced by DMT andayahuasca.

Le Santo Daime, culte brésilien amazonien, s’est implanté dans la Belle Province depuis une vingtaine d’années. Issue d’un syncrétisme qui mêle traditions indigènes, afro-brésiliennes, catholiques, ésotériques et spirites européennes, cette religion est intrinsèquement liée à la culture brésilienne et plus particulièrement à l’Amazonie dans son usage de l’ayahuasca, une substance hallucinogène. Les fardados (membres) entrent en contact avec le divin grâce à cet enthéogène, appelé Daime. Ce mémoire parcourt l’implantation du Santo Daime dans la province du Québec, à travers l’histoire d’un groupe que l’on nommera l’Église daimiste québécoise. À partir d’une ethnographie du groupe daimiste, nous proposons d’explorer les mécanismes mis en oeuvre par les membres pour donner du sens à ce culte si distant culturellement. S’inspirant d’une approche expérientielle et phénoménologique, la présente recherche vise à saisir l’expérience du religieux chez les daimistes du Québec dans laquelle ils nouent des relations privilégiées avec les êtres de l’astral, jardin de l’au-delà. En ce sens, les expériences mystiques et la clairvoyance sont deux phénomènes que nous abordons comme les catalyseurs de ces relations. À travers l’examen du processus d’insertion du culte dans la réalité québécoise des membres, nous verrons qu’apprendre la religion constitue une première étape essentielle passant par la compréhension de la langue et des symboles du Santo Daime. Face à cet apprentissage, l’assemblage d’éléments religieux avec les croyances antérieures peut s’opérer afin de formuler un nouvel ensemble sensé, intelligible et s’intégrant à leur quotidien. Nous verrons que dès lors un engagement du membre envers les êtres de l’astral est possible et que se développe une véritable relation de disciples (les membres) et de maitre (les esprits). / The Santo Daime, an Amazonian Brazilian religion, expanded into the Belle Province almost twenty years ago. This syncretic religion, stemming from indigenous traditions, Afro-Brazilian religions, Catholicism, European esoteric currents and Spiritism, is intrinsically connected to Brazilian culture and more specifically to the Amazon rainforest through the use of ayahuasca, a hallucinogenic substance. The fardados (uniformed members) make contact with the divine thanks to this entheogen called Daime. This thesis examines the expansion of Santo Daime in the province of Quebec through the history of a group we call the Église daimiste québécoise. An ethnography of the Daimista group will help us to explore the mechanisms that are implemented by members to make sense of this culturally distant religion. Inspired by both experiential and phenomenological approaches, this research aims to understand the religious experience amongst Quebec’s Daimistas, in which they build special relationships with the beings of the Astral, the beyond. In that sense, mystical experiences and clairvoyance are two phenomena that we will address as a catalyst of these relationships. By examining how Santo Daime enters into members’ everyday life, we will see that the process of learning the religion establishes an understanding of the language and the symbols of Santo Daime. Along with this apprenticeship, and connecting elements of Santo Daime with the other faiths they have experienced forms an intelligible ensemble that can be integrated into their everyday life. We will see that from this point on, a commitment of the members to the beings of the Astral is possible and that a real disciple (the members) / master (the spirits) relationship can develop.

L’ayahuasca est une décoction de plantes originaires de la forêt amazonienne. Elle contient la vigne nommée ayahuasca (Banistereopsis caapi) et un arbuste (Psychotria viridis). Ces plantes contiennent des substances psychoactives. Respectivement il s’agit de l’harmine et de la diméthyle-tryptamine (DMT). Ce mélange est utilisé par plusieurs peuples autochtones du bassin amazonien depuis une époque qui précède la Conquête. L’ayahuasca est utilisée par ces peuples à des fins chamaniques. Au début du 20e siècle, la demande en caoutchouc a engendrée une migration de travailleurs dans ces régions. Un de ces travailleurs d’origine africaine est entré en contact avec cette substance. De croyance chrétienne, il a interprété son expérience comme une rencontre avec le divin. Ceci l’a amené à fonder dans les années 30 une église syncrétique nommée Santo Daime. Depuis, l’utilisation rituelle d’ayahuasca est répandue dans le monde. Aujourd’hui, On retrouve au Québec des groupes faisant un usage rituel d’ayahuasca. Ce mémoire est une ethnographie d’un groupe actif au Québec. Ce groupe a fait l’objet d’observations participantes durant l’été 2010. L’étude a démontré que la participation aux cérémonies d’ayahuasca engendre des prises de conscience et le travail de groupe en permet l’intégration dans le quotidien des participants. De plus, la structure rituelle garanti un usage non abusif. / Ayahuasca is a decoction of mainly two plants from the Amazonian forest. The vine (Banistereopsis caapi) and the shrub (Psychotria viridis) are its components. Both contain psychoactive subsances. They are respectively Harmine and DMT. It has been used long before the Conquest. People in this region use it as a shamanic tool. However, during the early 20th century, rubber industry brought workers in this region. One Christian rubber tapper of African origin founded a syncretic religion based on the use of ayahuasca. The religion is named Santo Daime. Today, the ritual use of ayahuasca has spread over the world. In Québec, there are spiritual groups that ritually use ayahuasca. This is the ethnography of a group active in Québec. The main purpose of this research was to describe this group. The fieldwork took place during the summer of 2010. This research has shown that the ritual use of ayahuasca brings about insights that are integrated in the participant’s life through the group workshop. Moreover, the ritual structure prevents abusive comportments towards this substance.