AYAHUASCA E O INEFÁVEL

NEUROCIÊNCIA, ARTE VISIONÁRIA, INCONSCIENTE E ESPIRITUALIDADE AMERÍNDIA

Authors

  • Francisco Prosdocimi Instituto de Bioquímica Médica Leopoldo de Meis, Universidade Federal do Rio de Janeiro (UFRJ) https://orcid.org/0000-0002-6761-3069
  • María Carolina Pacini Laboratório de Ciência, Arte e Educação

DOI:

https://doi.org/10.33871/sensorium.2025.12.10422

Keywords:

Ayahuasca, Contracultura psicodélica, Inconsciente coletivo, Arte visionária, Estados não ordinários de consciência

Abstract

The experience with ayahuasca and non-ordinary states of consciousness involves symbolic visions, access to the unconscious, and an altered perception of reality. Its metaphysical nature challenges conventional categories of language and representation, often being described as ineffable. Although art, in any context, possesses a degree of ineffability, visionary art that seeks to express these experiences faces even greater challenges, as it attempts to translate dynamic and subjective content that escapes traditional symbolic structures. Participants in ayahuasca rituals report visions of sacred geometries, cosmic unity, unconditional love, and encounters with divine entities or shadow aspects of the psyche. None of these perceptions can be faithfully represented due to cognitive, conceptual, and technical limitations. Renowned artists such as Pablo Amaringo and Alex Grey have attempted to capture the pictorial aspects of these experiences, developing a visual language that dialogues with the mysteries of the unconscious and the divine. The psychiatrist Nise da Silveira, in parallel, demonstrated how art can serve as a therapeutic tool for accessing deep contents of the psyche, something that resonates with Jungian thought and the work of researchers like Stanislav Grof and Terence McKenna. The relationship between visionary art, the unconscious, and counterculture suggests that these representations function as bridges between human subjectivity and expanded states of consciousness. Emerging technologies, such as virtual reality and artificial intelligence, are explored as possible means to deepen the understanding of these experiences and make them more accessible to the general public, though they also face limitations in capturing their complexity and splendor. Despite the continuous efforts of major contemporary artists and scientists, the ayahuasca experience continues to challenge the limits of language and human cognition, consolidating itself as an Amerindian ancestral biotechnology of great medical, spiritual, aesthetic, and philosophical relevance.

Downloads

Download data is not yet available.

Author Biography

María Carolina Pacini, Laboratório de Ciência, Arte e Educação

Artista plástica, mestre ceramista e pesquisadora colaboradora do Laboratório de Ciência, Arte e Educação da UFRJ. Nascida na Argentina, Carolina Pacini estudou Psicologia na UBA (Universidad de Buenos Aires) e Artes Visuais pelo IUNA (Instituto Universitário Nacional del Arte), onde especializou-se em pintura. Atua como artista plástica e mestre ceramista, com uma pesquisa focada nas cores suas representações. Seu trabalho explora as nuances de percepção e a maneira como a cor é vivida sensorialmente, incluindo experiências com pessoas cegas. Seu trabalho em cerâmica inclui a criação de obras táteis, como painéis instalados em espaços públicos. Além de sua produção artística, Carolina desenvolve tintas cerâmicas específicas para diferentes técnicas e tem vasta experiência em pintura em porcelana, acrílico, óleo e aquarela. Participou de exposições importantes, das quais se destacam a Bienal de Cerâmica de São Paulo (2017) e Museu Casa Benjamin Constant (2024). Ministrou mais de 100 cursos e workshops no Brasil e no exterior, compartilhando suas técnicas e conhecimentos artísticos.

References

Amaringo, P. & Luna, L (1999). Ayahuasca Visions: The Religious Iconography of a Peruvian Shaman--Unveiling the sacred mysteries of Ayahuasca. Editora North Atlantic Books.

Apffel-Marglin, F. & Gonzales, R. C. (2024) Iniciação pelos espíritos: tratando as doenças da modernidade pelo xamanismo, psicodélicos e poder do Sagrado. EB Studio.

Barthes, R. (1964). Rhétorique de l’image. Communications, 4(1), 40-51.

Bohm, D. (1980). Wholeness and the Implicate Order. Routledge.

Bouso, J.C., Riba, J. (2014). Ayahuasca and the Treatment of Drug Addiction. In: Labate, B.C., Cavnar, C. (eds) The Therapeutic Use of Ayahuasca. Springer, Berlin, Heidelberg. https://doi.org/10.1007/978-3-642-40426-9_6

Campbell, J. (1949). The Hero with a Thousand Faces. Princeton University Press.

Carhart-Harris RL, Leech R, Hellyer PJ, Shanahan M, Feilding A, Tagliazucchi E, Chialvo DR and Nutt D (2014) The entropic brain: a theory of conscious states informed by neuroimaging research with psychedelic drugs. Front. Hum. Neurosci. 8:20. doi: 10.3389/fnhum.2014.00020

Charing, H.; Cloudsley, P.; Amaringo P. (2011) The ayahuasca visions of Pablo Amaringo. Inner Traditions.

Chavarro-Mesa E, Almeida JVDA, Silva SR, Lopes SS, Barbosa JBF, Oliveira D, Corrêa MA, Moraes AP, Miranda VFO, Prosdocimi F, Varani AM. The mitogenomic landscape of Banisteriopsis caapi (Malpighiaceae), the sacred liana used for ayahuasca preparation. Genet Mol Biol. 2024 Jul 1;47(2):e20230301. doi: 10.1590/1678-4685-GMB-2023-0301. PMID: 38985012; PMCID: PMC11234496.

Derrida, J. (1967). De la grammatologie. Paris: Minuit.

dos Santos, R. G., Osório, F. L., Crippa, J. A., & Hallak, J. E. (2016). Antidepressive and anxiolytic effects of ayahuasca: a systematic literature review of animal and human studies. Revista Brasileira de Psiquiatria, 38(1), 65-72. https://doi.org/10.1590/1516-4446-2015-1701

Eliade, M. (1958). The Sacred and the Profane: The Nature of Religion. New York: Harcourt.

Freud, S. (1900). The Interpretation of Dreams. Macmillan.

Fulkaxó, T.; Fulkaxó, S; Fulkaxó, T. (2022) As ciências indígenas segundo a tradição do povo Fulkaxó. Alquimia Lunar.

Labate, B.C., & Cavnar, C. (2014). Prohibition, Religious Freedom, and Human Rights: Regulating Traditional Drug Use.

Grey, A. (2001). Sacred Mirrors: The Visionary Art of Alex Grey. 1st edition. CoSM Press.

Grey, A. (1998). The Mission of Art. Boston, MA: Shambhala.

Grey, A. (2001). Transfigurations. Vermont: Inner Traditions.

Grey, A., & Grey, A. (2012). Net of Being. Rochester, VT: Inner Traditions.

Grof, S. (1988). The Adventure of Self-Discovery: Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration. Albany: State University of New York Press. Bantam Books.

Grof, S. (2000). Psychology of the Future: Lessons from Modern Consciousness Research. State University of New York Press.

Grof, S., & Grof, C. (2010). Holotropic Breathwork: A New Approach to Self-Exploration and Therapy. State University of New York Press.

Hobson JA, Pace-Schott EF. The cognitive neuroscience of sleep: neuronal systems, consciousness and learning. Nat Rev Neurosci. 2002 Sep;3(9):679-93. doi: 10.1038/nrn915. PMID: 12209117.

James, W. (1902). The Varieties of Religious Experience: A Study in Human Nature. Longmans, Green & Co.

Jung, C. G. (1951). Aion: Researches into the Phenomenology of the Self. Princeton University Press.

Jung, C. G. (1964). Man and His Symbols. New York: Doubleday.

Kandinsky, W. (1911). Concerning the Spiritual in Art. Traduzido por Michael T. H. Sadler (2004). Kessinger Publishing. p. 32. ISBN 978-1-4191-1377-2

Kraehenmann R, Pokorny D, Vollenweider L, Preller KH, Pokorny T, Seifritz E, Vollenweider FX. Dreamlike effects of LSD on waking imagery in humans depend on serotonin 2A receptor activation. Psychopharmacology (Berl). 2017 Jul;234(13):2031-2046. doi: 10.1007/s00213-017-4610-0.

Maslow, A. H. (1964). Religions, Values, and Peak Experiences. Viking Press.

Maia LO, Daldegan-Bueno D, Wießner I, Araujo DB, Tófoli LF. Ayahuasca's therapeutic potential: What we know - and what not. Eur Neuropsychopharmacol. 2023 Jan;66:45-61. doi: 10.1016/j.euroneuro.2022.10.008.

Mello, P. B. (2015). Nova Aurora De Uma Antiga Manhã: Surpreendentes Diferenças Entre As Plantas Sagradas E As Drogas As Propriedades Misteriosas Dos Enteógenos. Createspace Independent Pub.

Michaux, H. (1972). Miserable Miracle. San Francisco: City Lights Books.

Mikosz, J. E. (2015). Arte Visionária. Prismas; 2ª edição. ISBN: 8568274765.

McKenna DJ, Repke DB, Lo L, Peroutka SJ. Differential interactions of indolealkylamines with 5-hydroxytryptamine receptor subtypes. Neuropharmacology. 1990 Mar;29(3):193-198. DOI: 10.1016/0028-3908(90)90001-8.

McKenna, T. (1992). Food of the Gods: The Search for the Original Tree of Knowledge. New York: Bantam Books.

McKenna, T. (1993). True Hallucinations: Being an Account of the Author’s Extraordinary Adventures in the Devil’s Paradise. HarperOne.

Palhano-Fontes F, Andrade KC, Tofoli LF, Santos AC, Crippa JA, Hallak JE, Ribeiro S, de Araujo DB. The psychedelic state induced by ayahuasca modulates the activity and connectivity of the default mode network. PLoS One. 2015 Feb 18;10(2):e0118143. doi: 10.1371/journal.pone.0118143. PMID: 25693169; PMCID: PMC4334486.

Prosdocimi, F. (2025) Ayahuasca: do decolonial ao transrracional. (manuscrito em preparação).

Riba J, Valle M, Urbano G, Yritia M, Morte A, Barbanoj MJ. Human pharmacology of ayahuasca: subjective and cardiovascular effects, monoamine metabolite excretion, and pharmacokinetics. J Pharmacol Exp Ther. 2003 Jul;306(1):73-83. doi: 10.1124/jpet.103.049882.

Ribeiro, S. T. (2019). O oráculo da noite: a história e ciência do sonho. Editora: Companhia das Letras, São Paulo.

Rivier, L., Lindgren, JE. “Ayahuasca,” the South American hallucinogenic drink: An ethnobotanical and chemical investigation. Econ Bot 26, 101–129 (1972). https://doi.org/10.1007/BF02860772

Ruck, C. A. P., Hofmann, A., & Wasson, R. G. (1978). The Road to Eleusis: Unveiling the Secret of the Mysteries. New York, NY: Harcourt Brace Jovanovich.

Saavedra JM, Axelrod J. Psychotomimetic N-methylated tryptamines: formation in brain in vivo and in vitro. Science. 1972 Mar 24;175(4028):1365-6. doi: 10.1126/science.175.4028.1365.

Sampedro F, de la Fuente Revenga M, Valle M, Roberto N, Domínguez-Clavé E, Elices M, Luna LE, Crippa JAS, Hallak JEC, de Araujo DB, Friedlander P, Barker SA, Álvarez E, Soler J, Pascual JC, Feilding A, Riba J. Assessing the Psychedelic "After-Glow" in Ayahuasca Users: Post-Acute Neurometabolic and Functional Connectivity Changes Are Associated with Enhanced Mindfulness Capacities. Int J Neuropsychopharmacol. 2017 Sep 1;20(9):698-711. doi: 10.1093/ijnp/pyx036. PMID: 28525587; PMCID: PMC5581489.

Shanon, B. (2002). The Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience. Oxford University Press.

Silveira, N. (1953). Imagens do Inconsciente: A Arte na Psicologia das Doenças Mentais. Rio de Janeiro: Editora Civilização Brasileira.

Smith RL, Canton H, Barrett RJ, Sanders-Bush E. Agonist properties of N,N-dimethyltryptamine at serotonin 5-HT2A and 5-HT2C receptors. Pharmacol Biochem Behav. 1998 Nov;61(3):323-30. doi: 10.1016/s0091-3057(98)00110-5.

Strassman, R. (2001). DMT: The Spirit Molecule. Park Street Press.

Tomaselli, F. (2009). Fred Tomaselli. New York: Prestel Publishing.

Varani AM, Silva SR, Lopes S, Barbosa JBF, Oliveira D, Corrêa MA, Moraes AP, Miranda VFO, Prosdocimi F. The complete organellar genomes of the entheogenic plant Psychotria viridis (Rubiaceae), a main component of the ayahuasca brew. PeerJ. 2022 Oct 18;10:e14114. doi: 10.7717/peerj.14114.

Viol A, Palhano-Fontes F, Onias H, de Araujo DB, Viswanathan GM. Shannon entropy of brain functional complex networks under the influence of the psychedelic Ayahuasca. Sci Rep. 2017 Aug 7;7(1):7388. doi: 10.1038/s41598-017-06854-0.

Published

2025-04-09 — Updated on 2025-06-26

Versions

Issue

Section

Dossier: Unconscious and Counterculture: Alternative Artistic Dissidences