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The Muse / Adam, Eve and Iboga (Interesting article)
« on: July 11, 2017, 01:57:26 PM »
Interesting article on a westerner's (ethnobotanist's) experience of Bwiti use of iboga in a ritual context, I thought it may be of interest to some.

Adam, Eve and Iboga

Giorgio Samorini
(Original Publication: Integration, vol. 4, pp. 4-10)


In this article, the author describes his personal experience in a Bwiti religious community of Northern Gabon, where Tabernanthe iboga, a powerful hallucinogenic plant, is used sacramentally. He believes that Bwiti represents one of the greatest contemporary religions based on its ritual use of hallucinogens, and discusses the importance of this African cult in relation to the general field of research in hallucinogens.

“You have heard what the Catholics tell us regarding a fruit that our first parents ate. What kind of fruit did our parents think they ate, Adam-Obola and Eve-Biome? What type of tree was it? They are lying because they do not want to tell us the truth. For this reason God left the iboga, so that men would see their bodies as God had made them, as He himself has hidden inside them. Therefore brothers take the iboga, the iboga plant that God gave to Adam and Eve, Obola and Biome” (quoted in Swiderski 1979).

Iboga, identified in this sermon as the Tree of Good and Evil of the Garden of Eden of the Catholics, is a powerfully hallucinogenic plant widely distributed in Equatorial Africa (1); since the second half of the last century, the ritual use of its roots, and the hallucinatory-visionary experience following their ingestion, have been the cornerstone of a system of religious beliefs, recognized today by researchers as a true monotheistic religion: Bwiti. Its area of origin and development is in the forests of Northern Gabon, presently populated by the Fang, who belong to the large Bantu language family.

According to the Fang themselves, the discovery of the psychoactive properties of the plant goes back to the Pygmies, who have a profound knowledge of the secrets of the equatorial forest. This knowledge was passed on to the Mitsogho and to the Apindji, peoples who originated the first Bwiti thinking and practice. The common awareness of iboga effects amongst the Fang (which took place around 1890) is what gave rise to the syncretic Bwiti cult, which was a result of an adjustment to Christian beliefs. This transformation was so important that in a few decades the Bwiti cult has become a strong syncretic African religion. In the last decades, the Bwiti creed has crossed the national borders of Gabon. Bwiti temples have arisen in Equatorial Guinea, in Cameroon, in People’s Republic of Congo and in Zaire. Some believe that the Bwiti religion will become (if it is not already so) one of the most important religions of Equatorial Africa; one that should reach the same level as the competing religions – Missionary Christendom and Islam (Fernandez 1982; Mary 1983; Raponda-Walker & Sillans 1962; Swiderski 1965 and 1990-91).

Since my first days in Gabon (Spring 1991), in a tiny and unknown Fang village surrounded by a great forest, I distinctly felt that I would be witnessing something very real; in contrast to meagre ethnographical remnant of the cults of renowned hallucinogens. For the first time, here in Gabon, I was able to understand the profound religious aspects of the conscious states induced by powerful hallucinogens, the absolute trust in the mystical experience and in direct contact with the divine (the visio-beatifica) which is a basic and indispensable factor in all ecstatic religions.

Even though the Bwiti is syncretic to Christendom, its syncretism seems to be more vital than that achieved by means of symbolic substitutions and superimpositions of the hallucinogenic cults onto Christianity in other parts of the world. The Bwiti syncretism is a system of symbolic, theological and ethical adjustment continually transforming and evolving, through which the following criticism against the Catholic Mission is uttered: “We are the true Christians. The Catholics have lost the way that leads you to Christ; the missionary who offer us their insipid Host and ask us to abandon iboga, do not know what they are talking about.”

Due to the constant interpretation of myths from the Old and New Testament, the Bwiti religion can be considered as a “parallel” to Christianity, and it has its own interpretation of biblical events. For example, according to the Bwitists, the original sin was the incestuous sexual bond between Adam and Eve, Obola and Biome, the first human twins. Abel’s remains have become the ancestors’ (byeri) first relic of the cult. The Tree of Life and the Tree of Knowledge of Good and Evil are the plant of iboga, and the Universal Deluge is the Ozambogha – an historic even which took place at the beginning of this century, during the difficult migration of the Fang population from Cameroon to Gabon. The Christianity Trinity of Father, Son and Holy Spirit is in Bwiti represented as the divine Trinity Nzamé, Gningone and Noné. Noné is the evil one – the Devil.

Nzamé and Gningone created the first human beings, Adam and Eve. Eve conceived her first child with Noné, who entered her vagina in the form of a serpent: “… She delivered three children: a White one, a Black one and a Red one. The White resembled the colour of Adam. The Black had the colour of Noné, the colour of the Devil. It was only after the first twelve children, who became the twelve tribes of Israel and the twelve apostles. Noné’s children were the Monkeys .. After having killed his brother, Cain departed for the forest and there he mated with a chimpanzee and from this union the Pygmies originated” (passage taken from a sermon quoted by Swiderski, 1990, vol. II: 65-66).

The differences between Bwiti and Christian theogony may appear trivial to Western who are unprepared to deal with the deductive labyrinths of religious syncretism, and all of this may seem but a superficial interpretation of misunderstood biblical myths. Yet the Bwiti mythology, through its biblical interpretation, expresses principles intrinsic not only to the self but also to the African spirit. Various versions have been reported of the myth regarding the discovery of iboga, and the origin of Bwiti (called “histoire de Muma” by Fang people), which is a “feminist” mythologem cherished by all Bwiti sects (Swiderski 1980 and 1990-91; Fernandez 1972 and 1982). The first human being ever to eat iboga was in fact a woman, Bandzioku, as she was told to do by the spirits of the dead, so that she could see them and communicate with them. Similarly, a woman was the first to be initiated into the Bwiti cult. Bandzioku was also the first woman to be sacrificed – originally, it was part of the Bwiti cult to offer a human sacrifice and to enact ritual anthropophagy during the ceremony of initiation of new converts. This was done to recall the mythical event of Bandzioku’s human sacrifice. This was done to recall the mythical event of Bandzioku’s human sacrifice. Today, chickens are sacrificed rather than human beings, and most of the rituals that take place during the Bwiti ceremonies involve the ritualized reenactment of the original mythological event.

Having been accused by the missionaries of sanctioning drug addiction and homicide for ritual cannibalism, the Bwitis had their first martyrs as the result of the persecution (which reached its peak during the years 1920-40) against the Bwiti and other tribal cults by the missionaries with the support of the French Colonial government. Among the Fang people, the original Bwiti cult progressively abandoned an ancient ancestor’s cult, the Byeri, which worshipped the skulls of ancestors and made use of a different hallucinogenic plant, alan (plural melan) (2). Various aspects of the Byeri cult, including human sacrifice, were first adopted by the founders of the syncretic Bwiti Fang. It was only after the 1948-69 reform movement that the Bwiti cult abandoned these practices and, with the religious and ethical unification on the different sects, Bwiti became part of a social movement of nationalistic and racial unification which brought about the end of French colonialism and gave rise to the new Republic of Gabon. It was no coincidence that the first president of the Republic, León Ba, was a Bwiti initiate. Under his protection, the cult achieved strength especially against the Catholic missions, and it experienced a period of peace which continues to this day.

The Bwiti sects are numerous. Each has its own founders, its own reformers and its own temples (bandja) and each has a particular degree of syncretism with Christendom. The Dissumba, one of the oldest sects and one most antagonist toward the Missions, has retained most of the mythology and cultic practices of the past tribal traditions. The Ndeya Kanga sect on the other hand, also widespread in the capital city of Libreville, has embraced numerous Christian principles, and not just with regard to aesthetics.

It was in one of the Ndeya Kanga communities that I was invited to partake in a four-night-long Bwiti Easter celebration. Although I was the first White man to participate as a matter of fact they seemed rather intrigued. To these people Bwiti is a universal religion and its doors are open to any person who may wish sincerely and humbly to enter. They dressed me as one of them and treated me as a special guest. I ate iboga, danced, sang and rejoiced them and with them. Whenever I accepted iboga offered to me, I could see that a deep sense of respect was felt towards me; and for this reason they considered me to be a strong man. The woman particpants were dressed like nuns, the officiants like cardinals or bishops. At first glance one might have thought this was an ironic parody of the Catholic mass, but as time passed, I realized this was something else. “Il faut voir pour croire!” (“You have to see to believe!”), was a saying that was often repeated to me by the members of the various sects of the Bwiti cult. This is a parody of the saying of the missionaries: “You just have to believe”.

The village is the small social nucleus around which the Fang people’s life revolves; it is a microcosm of archaic spatial symbols, built in two parallel rows of 3-5 wooden huts, which are flanked by a Bwiti temple. The temple is also a wooden hut, but of larger size and with a room in back, the “vestry”, where musical instruments are stored. The iboga and other paraphernalia of the cult are kept in a small tabernacle. In the entrance to the temple’s large hall, there is a pole (akun) symbolizing the Tree of Life or an axis mundi, and its decoration varies from sect to sect. Outside, surrounding the temple, there are numerous iboga plants carefully cultivated. The iboga roots are considered ripe only after the plant is some years old. A few ripe roots will be completely uprooted for use on occasions such as Christmas, Easter and during the initiation rituals. Otherwise the plants are left in the ground, and small holes are dug laterally in order to allow parts of the roots to be harvested. This allows the plant to continue its growth and therefore to produce more roots. With a precise rotation program, the village’s yearly requirement may be fulfilled. In larger villages, iboga is cultivated in fields, usually along one side of the village.

While on a trip of a few kilometres in the Gabonese forest, I was able to see twenty Bwiti temples in as many Fang villages. My guides, mainly bwitist officiants (kombo), told me that in Gabon there are 1000-2000 Bwiti temples, mainly scattered along particular pathways called the “streets of the iboga.” The Bwitists meet to celebrate their nocturnal rites (ngozé) according to dates taken from a religious calendar similar to that of the Catholics: every Saturday night, Christmas, Pentecost, Ascension, etc.; and whenever the group feels the need to reinforce and renew community relationships. “If the Catholics hold their ceremony during the day, it is only because they venerate the sun. We hold our ceremonies during the night because we worship the moon .. The night is muliebrity, the night is dark as we are” (quoted by Swiderski 1979). The ngozés are dedicated to the glorification of God and to collective spiritual rejoicing expressed through hymns and dances rich in all night; some breaks are allowed for rest, refreshment, talking and even for jokes and laughter. In the early part of the evening, iboga, the sacred Host, is distributed. As the night wears on, upon approval by the officiants, iboga is given to whomever may wish to have more.

Like every else, I kneeled, placed my hands together and opened my mouth when the officiant was about to place a teaspoon of iboga root power on my tongue, after making a sign of blessing before my face. The iboga, being a Host, must not be touched. It has a strong bitter taste and it numbs the inner part of the mouth, a sensation that fades away in few hours. A full teaspoon is sufficient to take a “trip” that will keep a persona awake for the entire night and will be accompanied by a state of euphoria with hallucinations. On the basis of my personal, but limited, experience with hallucinogenic substances, I can say that, with iboga, I distinctly felt that I was dealing with a sacred plant, comparable to the “great” hallucinogens such as peyotl and the Andean San Pedro. Sleep is not allowed during the four nights and the three days of the Bwiti Easter celebration (from Wednesday evening to Sunday morning).

This is a “sacrifice” which, in the strongly syncretic sect of Ndeya Kanga, is meant to recall the sacrifice of Jesus Christ, his Passion. Iboga helps you to stay awake and reduces fatigue. During the ngozé, the initiates relive the moment of the world’s creation and that of the discoveries of iboga by Bandzioku, the first woman initiate. The musical instruments, which are considered to be sacred, must recreate the mythical atmosphere of that time. The bow, mongongo, symbolizes the Word of God and his will to create; the player’s mouth, used as a sound box, expresses the cosmic void in which the first Word echoed. The obaka, a pair of sonorous sticks that give brief and sharp sounds when stricken, reproduce the violent creaking that caused the burst of the primordial egg from which the divine trinity originated. The most melodious and penetrating instrument, however, is the sacred harp, ngombi; it as an anthropomorphic shape so as to recall Bandzioku and its sound represents the voice of the dead who called the woman and showed her, by means of iboga, how to establish contact with them. The sound box symbolizes the cave from which the dead called Bandzioku (Swiderski 1970).

Among the officiants, in each Bwiti community, there is a fixed hierarchy of different roles. The highest official and the unquestioned leader of the community is the nima; he is followed by the kombos, of which the yemba introduces and explains the rituals, the songs and the words of the Gospel. The nganga leads the dances and the kombo is the guardian of the temple and supervisor of the rituals. Finally, there are players of musical instruments. The player of the sacred harp must be especially pure, both in spirit and flesh; he is subject to special obligations and taboos and must consider himself to be “wedded” to the harp. A female leader, yombo, is always present in the communities, and she is responsible for the ritual behaviour of female worshipper. Outside of the cult, these people lead a life which is similar to that of other members of the village. They have families and work to support them. In fact, it is typical of the African spirit to regard being single and without children in a negative light. They give the example of the missionaries who sexually molest the young black males attending catechism in their mission (among Africans, apart from those who are influenced by the life of the big cities, homosexuality does not exist and it remains inconceivable).

The Bwitists are known to be experts in the effect of iboga. During their nocturnal sessions, when groups of 20-50 people (inhabitants of the village, children and elderly included) take this hallucinogen, precautions are taken to protect individuals and ensure that everybody feel secure. While under the effect of iboga, a number of people, who have taken it in smaller quantities, have the appointed task of looking after the others and being assistance, should the need arise. As a special guest, I was treated with extra care. Whenever I was offered food or drink, somebody tasted it before me to assure me there was no risk of poisoning (among the Fang, poisoning is the most common method of homicide). When I left the temple to go to the forest and relieve myself, discreet glances followed me. It is easy to lose oneself in the forest by night, especially for a foreigner under the effects of iboga.

The Bwitists know what we mean by a “bad trip”. When this occurs in Bwiti (much rarer than in the Western world), it is never attributed to the drug. The individual is held responsible owing to impurity and evil thoughts. The special importance given to initiation was always stressed during the numerous conversations I had with the officiating priests and the rank and file initiates. According to the Bwitists, initiation is a moment that a person should remember for the rest of his life; an “experiential example” always to be borne in mind. When it appeared that I was unable to understand their answers to any questions I asked, from theological to simply ethnographical questions, they explained to me paternally and respectfully that this was because I had not been initiated and that only through initiation might one understand and find answers to all of the different questions.

According to the Bwitists, white people have more chances to get in touch with the divine than do blacks. Nobody doubted this, but me. I forced myself to accept this convention, but regarded it as contradictory: as an underestimation of themselves, or an unjustified estimation of whites. The phrase that always ended these pretentious discussions was invariably: “Only through initiation will you clearly understand your position in this world and your gift of being white. Good and Evil are everywhere, among the White, the Black and Red people, but you have better chances than we have, because you are closer to God; for this reason we must respect you”.

During one of the ngozé, while the iboga effect was spectacularly dominating my mind, a young man who had become bandzi (initiated) a few months before, seeing my perplexity, came to me and said:“See this temple, this House of God; if you observe it carefully you will realize how much it looks like a man. The central truss that supports the roof is his spinal column; the fire is his heart; the two doors leading to the vestry are his ears; the vestry is his head; the pole at the entrance of the temple is his phallus.” Maybe it was the iboga effect or mere auto-suggestion or…, but there, where the temple has stood, I suddenly started to perceive the man that the boy was describing to me. The temple was alive! There were a small door in the vestry that led to another room from which non-initiates and non-officiants were excluded. The boy, anticipating my curiosity, told me that the room represented the memory of the man-temple. He concluded by saying: “The House of God is in the shape of a man, it is a man. You will understand the reason for this only after you have been initiated.”

In all Bwiti sects, initiation is considered to be a direct contact between man and the Divine and this is triggered by the ingestion of iboga root in large quantities: 50-100 times the quantity used during the ordinary collective ngozé. The person to be initiated must ingest it in repeated small doses within a 8-14 hour time-span. The ingestion of the hallucinogen is preceded by a ritual offering to the forest and to its trees, and also by a confession pronounced before the presiding officiants. The confession concerns the entire past of the individual. According to the Fang people, sins of an antisocial nature are by far the worst. In the event of non-confession of sins, it is thought that the effect of iboga can trigger a “bad trip” with unpredictable consequences, leading to madness or – should the concealed sin be homicide – even to the death of the person being initiated. There is only one confession and it is made once in a lifetime, during the first part of the initiation.

Initiation is considered to be a unique moment in an individual’s life. Further initiatory moments are necessary for the acquisition of higher officiant’s ranks. The effect of this heavy dose of iboga lasts three whole nights and days. During this time, the initiate remains stretched out on the ground inside the vestry of the temple and is overseen by an initiated couple – a man and a woman – considered as the “mother” and the “father” of initiation. The person being initiated will have to respect and regard them as his/her second parents for the rest of his/her life. I felt a shiver through my body when, led by an old Fang, I entered the vestry of a temple belonging to the Dissumba sect, during an initiatory rite. Two young women were being initiated. They were sitting on the floor and looked dazed and completely inebriated. Beside them, their two pairs of “parents” were meekly singing a sweet song accompanied by the sacred harp. It was their third and last day of initiation. The following morning, they would “awaken” from the long trip; according to the Bwitists who are baptized in this manner (initiation is also called “iboga baptism”) this trip brings you to the roots of life and to a direct dialogue with God.

Towards the end of the initiation ceremony, the initiate-to-be will have to reveal to the kombos the content of his visions; this is to verify whether the person “has seen.” One who has seen can be considered bandzi in every respect. Through initiation the individual enters into a relationship with the divinity and finally finds his place in this world. Then he is ready to go on with his renewed life, rejoicing with the other members of the community. Every time the initiated again takes the holy plant, in smaller quantities, he will recite the prayer of communion together with other members: “Eboga, tree of life, the tree that reveals, that drives the shadows out of our souls and which illuminates us with its holy light in order to lead us to eternal life. It is with its grace and its holy light that we give glory to God in the Higher Heavens and to He only the way of the Eboga, our Savior.” Then, in the end, individually: “I thank Eboga for coming to me; strengthen my heart with your celestial fire, you oh Lord, Lord Eternal.” (quoted in Swiderski 1971).

After this first contact with the Bwiti religion, I can say that I have finally encountered a pure hallucinogen-based religious cult, alive in this day, of great importance with regard to the relationship between man and hallucinogenic substances. This relationship shows the temporal and, simultaneously, the atemporal value of correct use of holy plants. In spite of the extensive ethnographical and anthropological studies carried out by S. Swiderski and J.W. Fernandez (see bibliography), the importance of Bwitism hasn’t been understood by western experts on hallucinogenic cults. Nevertheless, Bwiti, along with the North American Indian sacramental use of peyotl (called “Red Christ”) in the Native American Church, represents one of the greatest contemporary religions based on the use of an hallucinogenic substance (3).

1 Tabernanthe iboga Biallon is a small perennial shrub belonging to the Apocynaceae family. The strong roots, extensively branched, contain indolic alkaloids, in particular ibogaine, which is considered to be the main compound responsible for the hallucinogenic effects (for a biochemical review see Gaignault & Delourme-Houdé 1977). The Fang recognize two varieties of this species, based on the form of the fruit, oblong and smooth, or round and rough. The latter is considered to be stronger.

2 Alchornea floribunda Müll-Arg. Is a small tree belonging to the Euphoribaceae family, which can reach 12 meters in height. The parts used as an hallucinogen are the roots. The Fang consider it to be less powerful than iboga, with effects of shorter duration. Its roots do not contain yohimbine, as many researchers state, in reference to an obsolete biochemical survey carried out by Paris & Goutarel (1958). They do contain alkaloids belonging to the alchorneine group (Khuong-Huu et al. 1972), whose pharmacological properties haven’t been studied as yet.

3 Numerous aspects of the religious cults of Gabon deserve a more detailed analysis. Field research could reveal interesting surprises. For example, not everything is known about the ethnobotanical aspects of these cults. Besides iboga and alan, a series of plants, apparently also with psychotropic properties, are used during the rites. Surprisingly, one of these is a mushroom (called duna by Fang people) and its psychoactive properties have already been hypothesized by other authors (Fernandez 1972 and 1982). A wideranging investigation of religious texts and popular tales in this geographical area convinced me of the importance of this mushroom, which could represent a traditional psychoactive mushroom known and used in Gabon and environs. Preliminary field research confirmed that this mushroom is still present in the Fang collective memory. After all, the relationship between man and hallucinogenic mushrooms does not seem to be new in Africa, as recent ethnomycological studies have demonstrated (Samorini 1992).

Fernandez W.J., 1972, Tabernanthe iboga: Narcotic Ecstasis and the Work of the Ancestors, in: P.T. Furst (Ed.), Flash of the Gods. The Ritual Use of Hallucinogens, Praeger, New York & Washington, :237-260.
Fernandez W.J., 1982, Bwiti. An Ethnography of the Religious Imagination in Africa, Princeton, Princeton University Press. Gaignault J.C. & Delourme-Houdé J., 1977, Les alcaloides de l’iboga (Tabernanthe iboga H.Bn), Fitoterapia, 48 : 243-265. Khung-Huu F. et al., 1972, Alchornéine, isolachronéine et alchornéinone, produits isolés de l’Alchornea floribunda Müll-Arg., Tetrahedron, 28 : 5207-5220.
Mary A., 1983, La naissance à l’envers. Essai sur le rituel du Bwiti Fang au Gabon, Paris, L’Harmattan. Paris R. & R. Goutarel, 1958, Les Alchornea africains. Présence de yohimbine chez l’Alchornea floribunda (Euphorbiacées), Ann.Pharm.Fr., 16 : 15-20.
Raponda-Walker A. & R. Sillans, 1961, Les plantes utiles du Gabon, Lechevalier, Paris. Raponda-Walker A. & R. Sillans, 1962 (1983), Rites et croyances des peuples du Gabon, Paris, Présence Africaine.
Samorini G., 1992, The oldest representations of hallucinogenic mushrooms in the world (Sahara desert, 9000-7000 BP), Integration, 2/3: 69-78.
Swiderski S., 1965, Le Bwiti, société d’initiation chez les Apindjii au Gabon, Anthropos, 60:541-576. Swiderski S., 1970, La harpe sacrée dans les cultes syncrétiques au Gabon, Anthropos, 65 : 833-857.
Swiderski S., 1971, Notes sur le Ndeya Kanga, secte syncrétique du Bouiti au Gabon, Anthropos, 66:81-119.
Swiderski S., 1979, Les récits bibliques dans l’adaptation africaine, J.Rel.Africa, 10 :174-233.
Swiderski S., 1980, Essai d’interpretation structurale et psychoanalytique du mythe au Gabon, in: AA.VV., Perennitas. Studi in Onore di Angelo Brelich, Roma, Edizioni dell’Ateneo, :521-539.
Swiderski S., 1989-1990, La religion Bouiti, VI volls., Legas, New York, Ottawa & Toronto.

The Muse / Cool Ibogaesque animated film
« on: January 20, 2017, 08:40:18 AM »
This is worth a watch...I thought the visuals were in some way really reminiscent of iboga, along with the general feeling of it as well.

Eboka Talk / - AVOID!!!
« on: November 11, 2016, 10:22:18 AM »
Hi y'all,

Given iboga's plight in the wild, and my feeling that I have learned the core lessons I need to from it, I reluctantly sought out a source on behalf of two good friends who I felt could benefit greatly from an experience with it.

Myself and the two other guys consumed 10g of iboga TA we ordered through, split three ways between us. Obviously 3g of average potency iboga TA should have been an ample dose for each of us.

This would be one friend's first time with iboga, another friend's second time, and my fifth flood dose iboga experience, so I'm fairly well versed with this plant. On ingestion, this iboga failed to yield the effects roughly expected of iboga...what we all experienced were very nasty and ongoing intense electric brain zaps, very blood shot eyes, a general feeling of unease and uncomfortableness, and a feeling of lethargy, an exhaustion that lasted some days after the was half a week from dosing until we all felt back on form!

My first time ever consuming iboga, prior to my five flood experiences, I made the very foolish and reckless mistake of consuming a large quantity of iboga whole root, as oppose to the iboga [inner] root bark which is preferentially used and consumed. This was due to my own lack of education and research on this matter at the time, but it resulted in a prolonged, hellish experience, lasting five days, and over which electric brain zaps and very blood shot eyes were noted, and a feeling of being incapacitated, of lethargy and ataxia, which had me bed bound for the five days, and scared the hell out of my family. It goes without saying that I was keen to avoid any kind of repeat of this experience, for either myself or people I know.

Thus, going on my symptoms, it really seems to me that we were given a TA extract of whole iboga root and NOT the iboga root bark, which was being advertised on the site. My symptoms I experienced MUCH more closely matched my accidental poisoning with the whole root than they did of any previous experiences with either iboga root bark or iboga TA extract.

Selling whole root extract as oppose to root bark TA is a highly dangerous and irresponsible move on this companies' part. I emailed them my concerns (my friend spent £720 on this), and the company failed to even apologise, let alone offer a refund (they passed on the blame onto their supplier), giving us a drivel of a reply stating that they only offer botanical specimens not for human consumption.

So yeah, to summarise, I was very unimpressed with both the quality of this company's TA, and their general conduct, so I say avoid like the Ebola virus, and seek out your iboga have been warned.

Hi y'all, I'm sharing this on behalf of a friend Down Under, and somebody who is a quite well known among the consciousness/OBE community, [Dr] Alexander De Foe. Have you ever had a spiritually formative experience of any kind that has changed your views on life, the universe and/or everything?? If so, he'd really like to hear about it...very short 10 minute anonymous online survey linked below.

Staying Clean / Awakening the Third Eye (Meditation)
« on: January 28, 2016, 10:55:40 AM »
It seems to me a fair few people report third eye experiences during iboga floods, myself included (never having believed in a third eye prior to my first iboga flood experience). Below is some information on a meditation practice that works directly with the third eye, and it seems to yield feelings of peace, contentment and consciousness expansion for some, including those experienced with others forms of meditation. This practice may be of interest or benefit to people post iboga, for a number of reasons.

Wondering if anyone here is familiar with the meditation techniques of the Clairvision school? This has recently come to my attention...the founder, Samuel Sagan seems like an interesting guy, a medical doctor, but someone who grew a bit disillusioned with western conventional medicine and wanted to explore consciousness deeper. He has studied with Taoists and practitioners of Kriya and Kundalini yoga, and also had a five year stint of full time meditation to see how far that rabbit hole goes.

This is kind of the mission statement of the Clairvision school:

"The approach of the school is resolutely experiential. It is designed for people who cannot be satisfied only with other people's opinions and beliefs, but wish to gain first-hand experience of levels of consciousness. In short, it is not what you presume or accept as true that will bring about transformation, but what you experience directly. Clairvision therefore always emphasizes the superiority of experiential knowledge over belief and dogma."

Clairvision's core practice is a form of third eye meditation using a form of yogic ujjayi (restricted) breathing while placing awareness between the eyebrows. Even if one has no belief in a third eye, this form of meditation seems to work well for a number of people, with some switching to it permanently after trying different forms of seems to provide some with the deep sense of stillness, peace and expanded consciousness they were seeking but not getting from other forms. So for anybody interested, I would encourage you to experiment. Below is a link to his book in PDF form, as well as two youtube clips which give instruction on how to go about doing this. 20 minutes of meditation practice a day is recommended.


Clip 1

Clip 2


Would be interesting to hear how others get on with this if you decide to experiment.

General Discussion / Iboga and nature perception (survey)
« on: July 22, 2015, 07:16:49 AM »
A survey being conducted by friend Dr David Luke of the University of Greenwich...have psychedelics and other plants like iboga influenced your perception of nature? Survey is on ecodelics - relating to psychedelic experiences of/with/in Nature. Only takes 5 or so mins to complete, feedback would be much appreciated.


Diet & Recipes / Brain boosting turmeric tonic
« on: July 02, 2015, 08:05:36 AM »
I was already aware of some of the amazing properties of the spice turmeric, but a big thanks to Ryu for bringing it to my attention again and inspiring me to research it more and experiment with it with success. I thought this could be a really great recipe idea for people on a detox or recovering from depression, or as a general health and brain tonic.

This is a very ancient Indian recipe, but with a fair bit of science to support taking it. It has been used for thousands of years in India as part of Siddha medicine, for a variety of different reasons. While human trails are still lacking, there is tentative evidence for the active compounds in turmeric such as curcumin having anti-inflammatory, antioxidant, antibacterial, antiviral, antifungal and anticancer effects.

Some recent research has been of particular interest. One of the main active ingredients, curcumin, has been found to increase in brain-derived neurotrophic factor (BDNF), which enhances neurogenesis in the brain.(1) One of the other key active compounds in turmeric, aromatic-turmerone, has also been found to induce neuronal stem cell proliferation and differentiation, both in vitro and in vivo.(2) Curcumin has also recently been found to be at least as useful as Prozac in treating depression, but without any of the side effects of the latter, being very well tolerated.(3) It has also recently been found to increase serum testosterone levels by a little over 250%, and at moderate doses.(4) Testosterone gets associated with aggression (due to steroid abuse) but is actually a very important restorative hormone which is more associated with feelings of peace and contentment, and levels of it decline as we age. Curcumin in particular has low bioavailability, but this can be increased by consuming with oils or fats (is soluble in these), and with pepper, as the piperine in this has been found to increase bioavailability by 2000%.(5) The latter studies were conducted with rats, which while being obviously different from us, are very similar on a biochemical, physiological, cellular level. If anyone wants to delve more into the science, a review paper is attached.

So here is the Indian "golden milk" recipe using turmeric. Kinda like a wholesome savoury hot chocolate, minus the definitely grows on you. It makes a great nightcap. Makes you feel really relaxed and you sleep really well and feel good on waking, great before cannabis too, synergises nicely! I’ve heard some people swear it makes a great nightcap if one is suffering from cold or flu.


- 1 teaspoon turmeric powder –
- 300ml milk (or nut milk)
- half teaspoon of pepper
- tablespoon of hemp oil/coconut oil
- dash of cinnamon
- dash of honey

...whizz up together in a blender, or whisk while warming up on hob, then drink before bed as a post workout, pre bed night cap. Feel free to experiment with recipe’s how one see’s fit, based on preferences. Turmeric is cheap and widely available, and the evidence in so far suggests it could make a viable brain tonic, and it seems to be really quite multifaceted stuff that is worthy of attention.


1. Wang, R., Li, Y.H., Xu, Y., Li, Y.B., Wu, H.L., Guo, H., Zhang, J.J., Pan, X.Y. & Li, X.J. (2010). Curcumin produces neuroprotective effects via activating brain-derived neurotrophic factor/TrkB-dependent MAPK and P1-3K cascades in rodent cortical neurons. Progress in Neuro-Psychopharmacology & Biological Psychiatry, 34, (1), 147-153.

2. Hucklenbroich, J., Klein, R., Neumaier, B., Graf, R., Fink, G.R., Schroeter, M. & Rueger, M.A. (2014). Aromatic-turmerone induces neural stem cell proliferation in vitro and in vivo. Stem Cell Research & Therapy, 5, 100.

3. Sanmukhani, J., Satodia, V., Trivedi, J., Patel, T., Tiwari, D,, Panchal, B., Goel, A. & Tripathi, C.B. Efficacy and safety of curcumin in major depressive disorder: a randomized controlled trial. (2014). Phytotherapy Research, 28,(4), 579-85.

4. Abarikwu, S.O., Akiri, O.F., Durojaiye, M.A. & Alabi, A.F. (2014). Combined administration of curcumin and gallic acid inhibits gallic acid-induced suppression of steroidogenesis, sperm output, antioxidant defenses and inflammatory responsive genes. The Journal of steroid biochemistry and molecular biology, 143, 49-60.

5. Shoba, G., Joy, D., Joseph, T., Majeed, M., Rajendran, R. & Srinivas, P.S. (1999) Influence of piperine on the pharmacokinetics of curcumin in animals and human volunteers. Planta Medica, 64, (4), 353-356.

Staying Clean / Pranayama & meditation
« on: April 04, 2015, 02:34:46 PM »
Hi peeps,

I thought this may be of interest to some want to keep on the straight and narrow and remain clean post flood, or who want to augment the iboga afterglow, or incorporate consciousness expanding practices into their daily routines. Attached are brief guides for spinal breathing pranayama and deep meditation, derived from Kriya yoga and Mantra yoga respectively. I like the guide author Yogani's approach...he has many decades of experience with yoga, but applies a scientific and methodological mindset to it, using practices that yield the most direct benefit to one's waking life, and combining different practices with this in mind.

Spinal breathing pranayama is a yogic exercise that is meant be to be very powerful and is highly revered as a core practice of Kriya yoga. Simple to do and easy going as these things go and not much of a time investment...essentially part pranayama (breathwork), part meditation, part visualisation. Two 5 minute sessions with it are recommended in the morning and evening on an empty stomach and it makes a good prelude to meditation. It is meant to be progressive as well, so the more experience you have with the technique, the better you will be able to feel the energies moving. Information on technique is attached. The practice of deep meditation makes for an excellent synergy when following this, or as a stand alone practice.

The deep meditation practice is based on mantra yoga and very simple to do, could make an interesting alternative to mindfulness breathing meditation for you focus your awareness and keep it in the present via an internal mental mantra as oppose to the breath, meant to be a powerful. These two techniques combined make up the core practice that comes most highly recommended. Definitely worthy of investigation for those interested.

General Discussion / Iboga & energy work
« on: April 04, 2015, 02:18:04 PM »
Hi peeps, I was wondering if anyone else here is dabbled with energy work while on iboga, particularly the tail end of a flood session in the noribogaine phase?? Having no experience of energy work, I guess I was always a little sceptical, and while still definitely a noob to this, I've experienced more than enough with energy work techniques to know that there is definitely something to it. I've experimented with it on a few different substances and definitely synergises well with cannabis, if used alone sans tobacco, and profoundly so if I haven't used cannabis in a long time.

Iboga though is a while different ball game. On the tail end of my last flood (2.5g TA + 1g ibogaine hcl), during the reflective noribogaine phase, I experimented with a few energy work techniques, with a focus on the IAC's VELO technique (linked describing that what, how and why is below).

The effect was very powerful...very tangible feelings of energy lapping up and down my body in liquid waves. It was like my energy movement capabilities had shifted from "noob" to "Jedi master". I actually started to feel my subtle/energy body start to peel away from my physical body doing this (beginning in my arms) and actually stopped then as I hadn't anticipated such strong effects. I wish now I'd had the guts to follow it through to the end, but at the time I was unsure about mixing astral projection/OBE stuff and iboga. But there was definitely a very interesting and quite amazing synergy going on here...I think a small dose of TA in combination with energy work techniques could make for a very interesting time... I've attached a doc on energy work techniques for anybody interested, something worthy of investigation for those curious I think.

Announcements, News & Events / Iboga Care Indiegogo Campaign
« on: September 16, 2014, 04:50:30 PM »
This is definitely worthy of support I think. I am very low on monies due to the cost of the Aya World Conference and Ibiza travels and accommodation and what not, but when I next get paid I will most definitely be funding this.

"Iboga Care's mission is to contribute to greater availability and affordability of Tabernanthe Iboga for therapeutic use by creating an organic and sustainable iboga farm in Costa Rica, with the intent of donating the harvest for the treatment of addictions and various other physical, mental, and spiritual imbalances. In the process we hope to encourage more people to sustainably cultivate iboga worldwide."

Indiegogo campaign:

Eboka Journals / Experience with 1g ibogaine + 2.5g TA
« on: September 15, 2014, 05:12:33 PM »
It had been a while since my last flood and I felt like it was time. I’m 30 this year, am off to Africa soon for three months and it was likely the last free weekend I would have for this experience for the rest of the year, and would be my last experience with iboga for a very long time, particularly given its conservation status. The source for it shipped iboga seeds with his orders and was supporting an iboga grow in Costa Rica so I was satisfied it was as ethically sourced as I could hope for. My opportunities and my desire for dabbling with psychedelics and related substances like iboga is restricted to quite sporadic and rare occasions these days, although I’m content with this and am increasingly exploring non substance means of consciousness exploration.

I flooded on a Friday evening, so I would have the weekend to recover. I had a smoothie for breakfast, then some fruit and nuts for a late mid afternoon lunch, and I drank water throughout the day. A few hours prior to dosing I stopped drinking. I put the iboga TA extract and the ibogaine in empty ‘00’ capsules, and would be ingesting 2.5g f the former, 1g of the latter, all in all a good dose, around 28mg/Kg for my body weight (when considering ibogaine only as oppose to the other alkaloids). This would be my strongest flood experience, of the six I have had, bar my first time. This experience came nowhere near that in terms of visions, I do think there is something special about one’s first time with iboga, at least in a visionary sense.

I found pure ibogaine alone to be quite a quick and shallow experience with very little afterglow to speak of, but my theory was it would synergise nicely with all the other alkaloids in the TA which have an important part to play, and definitely markedly extend the afterglow and deepen the visionary aspects of the experience, at least in my experience. I MUCH prefer the extracted alkaloids to ingesting the root bark as is...this is just a personal preference. But the wood seems to be much physically harder on one’s system and the dizziness and ataxia were much greater for me when I experienced it. The healing and afterglow were still deep and prolonged though, far superior to the ibogaine. But in this respect, with the TA extract, you get the best of both worlds.

This time, compared to previous times, I ingested the dose in one go as oppose to staggering it, based on discussions with a few experienced people. My very dramatic entry into the iboga realm I had experienced on my first time had been markedly lacking in the flood experiences following this. So down the hatch the caps went, with a little water but not too much, and I made sure to taste some of the TA powder to experience that essence of the plant, felt more earthy that way.

I got into bed, turned lights, phone and computer and everything else off, lit a few candles, put on a playlist of Bwiti M’Congo mouth harp music, and put some eye shades on. For a little while not much happened, and I was in a light hypnagogic state, and then things began to shift. The space behind closed eye lids began to deepen, and I began to hear this high pitched whining noise...this noise was coming from my own brain as it began to shift into iboga FM. This didn’t last long but was quite distinct and a sign of my consciousness changing. Behind closed eye lids, a figure materialised reaching out towards me. I was in the iboga realm. My third eye seemed to open again and my room very clearly seem to come into focus. Only I’m not sure it was my room at all, but a projected double, but a very impressive illusion all the same. I did however wave my arms in front of my blond folded eyes and I could clearly see them moving again like I could during my flood, just not as vividly. There were mad patterns on my duvet cover (it is plain). As I was staring at it, I noticed there was a beam of green light projecting right out of my head between my eye brows, right where one would claim the third eye would be, and as it shone on the duvet it actually lit up a small circular area like a mini green spot light. This was so cool that it brought me out of the trance I was in and I lost it! I purged at some point, and had a bucket to hand. It was a good release and a deep purge, my stomach didn’t let me go easily and wanted every trace of iboga out of there. I made the mistake of drinking a sip of water after washing my mouth out and it came right back stomach did not want anything in it at all. This is why it is important to hydrate prior to iboga and make sure you’ve ingested electrolytes. Stopping drinking a few hours prior will aid in alkaloid absorption and may save you a trip to the toilet too soon when you are largely incapacitated. Things were starting to move forward quickly now and I couldn’t remain focussed on any thoughts for long. While this can be frustrating at times, this is why I would find it hard to experience much in the way of terror or fear with iboga. Even if thoughts can be unpleasant, they move forward so quickly during the visionary phase that you will likely forget anything troubling before it even has time to get to you. I find it hard to recall much of the visions.

For the visionary phase, I was much of a passive spectator, as oppose to an active participant. The therapy came later. Sometime around dawn I turned the Bwiti music off. It was raining, and the pitter patter of raindrops sounded exactly like the Bwiti music, I experienced the same thing on my first flood. The Saturday day time, dawn till dusk was one of the longest days I have ever experienced. I was never bored though. This is where the therapy came. Much of it was looking at current life issues and personality traits, and some issues with regard to my focus and concentration with regard to my current work. Iboga made some observations about my recent performance that were both harrowing and amusing at the same time. The lessons from the iboga seemed to follow on very well from the lessons and the arse kicking I received partaking of ayahuasca ceremonies with Kaxinawa shamans in July. It also brought up some other life issues and things that need attention. It didn’t shove these things down my float, just brought them gently to my awareness.

When darkness fell on Saturday eve, I managed to miscalculate the time for a sec, for some reason I thought I was 36 hours in, when in fact it had only been 24 hours...I had another 12 hours before iboga would release me! As night fell the visions seem to awaken to some degree. I had lots of dream like visions. I had been reading about history of the Middle Ages and English kings of old, and there was lots of this type of imagery in the visions, centred on the brutality of life back then. Many of the visions were quite dark, but I can’t say this bothered me at all, I felt detached. At some point later on in the night I decided to do some bioenergy work, just to experiment and started to perform the IAC’s VELO technique. Very quickly I could feel very tangible waves of energy going up and down my body, it was amazing and definitely my strongest experience of this, it was like my energy awareness had been elevated to master Jedi levels. Having done this just for a little while, it felt like my astral arm was starting to detach from my physical body, and so then I packed it in. While I’m pretty fascinated by OBE’s at the moment I wasn’t sure about having one with iboga running through my system, I wanted to achieve one from a clear and sober head first. With previous floods, in the day after I could read, but on this dose it was futile, I could only think and ponder. I had incredible tracers from the noribogaine flooding my system.

Some 40 hours later, I managed to get some kind of sleep. I don’t recall actually falling asleep, but my mind was refreshed and I could get up and walk about without nausea or ataxia, and sleep is needed for the brain to reset itself. After a smoothie and a shower, I felt pretty good. I went for a walk in a local park to get some fresh air and nature and felt very content and at peace, and grounded feeling of calm. I felt like I got a lot of work done over the weekend and am glad I took the plunge. I noticed on waking, for almost the week afterwards, I would experience visual flashing and trailing from the noribogaine, and I experienced it in the eves a few times. This did not interfere with life in any way and knew it would pass. A quite amazing and significant change I have noticed since this flood experience that is still with me over a week later is that I need noticeably less sleep. My sleeping seems to be more condensed and of good quality. This is a very welcome change and I hope it stays for a while. My hypnagogic state prior to sleep also seems deeper in some way, and I am intrigued to experiment more with OBE techniques and meditation with this in mind.

Eboka Talk / Iboga article on High Existence
« on: June 05, 2014, 04:31:38 PM »
Good to spread the word of iboga a bit I think as I feel it is worthy of a little more attention among circles of people that may be open to it or find it of value...this is an article I wrote for High Existence if it is of interest to anyone.  :)

General Discussion / Does anyone here practice AP/OBE's??
« on: June 05, 2014, 08:40:43 AM »
Hi y'all,

I was just curious about iboga and astral projection/out of body seems like out of body experiences are quite commonly reported with flood doses of iboga, or at least experiences are reported that seem to have a lot of parallels... I was just curious whether anyone here practices AP's/OBE's, and if so how the experiences compare between sober and iboga induced travels? Also has iboga use influenced anyone's OBE capabilities or experiences following use?? Interested in this area is all as have started to try and induce these experiences for myself recently.

General Discussion / The Ethnobotanical Stewardship Council
« on: January 08, 2014, 07:24:04 PM »
I've been wanting to be more charitable this year, and am looking into supporting projects or organisations that inspire me. Having a background in ecology I wanted to support something that focused on sustainability and conservation of ethnobotanicals. I asked Dennis McKenna and he personally recommended the ESC to me. It is a nonprofit organisation still in its early days but he emphasised they are doing really good stuff. Their mission is to assure the sustainability and safe use of traditional and shamanic plants. Their current project focus is the Ayahuasca Dialogues.

I mentioned the threat facing wild populations of iboga and peyote and that is already under consideration, the next project will be the Iboga Dialogues and there is an iboga conference in South Africa in May where iboga sustainability will be being discussed. I set up a monthly standing order today to support them, it's not for much but every little helps, and it feels good to be contributing to something positive.

The ESC's website:

They are mentioned in that recent, really positive piece on ayahuasca. ... hotherapy/

An interview with one of the founders and CEO:

Their Twitter page:

Their facebook page:

Other affiliated and related organisations doing great work:

International Center for Ethnobotanical Education Research & Service (ICEERS)

Multidisciplinary Association for Psychedelics Studies (MAPS)

Botanical Dimensions

Psychedelic Research in Science & Medicine (PRISM)

Micro-Dosing / Iboga Microdosing Guide
« on: December 27, 2013, 06:40:47 PM »

Hi y'all, this is a guide for microdosing with iboga that I helped compile with the guy who runs, I thought it may be of interest to some. Was made with TA tincture in mind but also applies to the root bark as is. Microdosing is an accessible and low cost way of working with iboga safely and in a controlled manner for those that are curious and wish to work with the plant, and done this way it can be easily integrated into day to day life. It may also be wise for anyone contemplating a flood session with iboga to consider microdosing with the plant prior to this.

An iboga treatment provider told me that 500mg of root bark taken every four days works well as an anti-addiction treatment and antidepressant, and this can be taken in a '00' capsule for convenient dosing. Doses much lower than this will be effective, as the effects are cumulative. It is important to taste a tiny pinch of the root bark, so all your senses are able to experience the plant. It is important to set intent and state a positive affirmation on ingesting the root bark, and this is discussed below. This affirmation, in whatever form iboga comes in, is a vital part of the treatment not to be neglected.

Iboga (Tabernanthe iboga)

Iboga is an evergreen, flowering shrub, native to the rain forests of western Central Africa. The plant prefers well composted, well drained soils in a protected, partly shady position. Under the right conditions it can grow up to a height of 10 meters. The stem is erect and branching, its leaves are dark green, its flowers white to pink or yellowish, its fruits are orange and oval shaped. The magic of the iboga is to be found in the root bark, home to the powerful teacher that lingers in this extraordinary plant.

Historical Origin of Iboga Rites

For many generations, the iboga plant has played an important role for practitioners of the indigenous Bwiti religion in Central Africa. The Bwiti initiation rite to obtain spiritual maturity consists of the ingestion of a very strong dose of iboga, followed by an intense, mind-altering experience. Lower doses are taken during weekly ceremonies, as collective religious fervour, a moment for intense love and mutual understanding, while fuelling dancing and drumming late into the night. Through the iboga plant, the Bwitists feel that they strengthen their connection with the divine realm and experience a deep understanding for the cycle of life, death, and rebirth.

Bwiti is considered by its members as a universal religion, accessible to anyone who approaches it with respect and humility. Among the Bwitists, there is a widespread hope that one day the Bwiti and its iboga rituals will become known at the very core of western culture. A noble thought...

Iboga Therapy in Drug Rehabilitation

Over the past decades, iboga treatment indeed found its way into western practices. Professionally guided, intense therapy with iboga has proven to be extremely successful in curing drug addictions. Recent studies have shown that iboga reduces dopamine concentrations in the body, hereby reducing the affects of certain abusive and highly addictive drugs. The plant will have to undergo more clinical research in order to become an officially registered medicament, but so far the results have been promising.

Iboga as a Way to Personal Liberation / Freedom of the Soul

Iboga can play a powerful curative role but not only for drug addicts. Rooted in unpleasant past experiences and subsequent negative emotions, many of us are in one way or another caught up in patterns of thought and behaviour which limit us in our freedom. Those patterns are quite similar to addictions: despite their harmful character, we deceive ourselves into believing that they provide us a shortcut to comfort.

Iboga digs down into the depths of our mind. It will surface what is hidden and treasured, that what shapes us and keeps us in shape. Iboga can help any one of us to eliminate self-induced oppression, accelerate personal growth, and bring more joy to life.

Master Your Mind

Our environment nowadays demands us to operate on mind-based logic, it feels like there is very little space left to follow our hearts. Through the uncontrollable production of all kinds of thoughts, your mind is constantly influencing your behaviour. Don’t believe everything you think! The mind can be a useful practical tool, but should not be your guide.

The problem is that your mind feeds on old emotions and outdated information, thereby distracting your soul from its presence in the happenings of the now. The very Now is always New and should be experienced in total openness, allowing any new impulse to freely flow into your perception. You can be freed from your mind if you become aware of this dichotomy. Ask yourself: Who is this making me behave or react like this? Am I not free to have a new challenge and emotion in every new situation? Why should I be a slave to my thoughts, my preferences, my likes and dislikes, my... You, you are free!

Letting in the Spirit of Iboga

One possibility to let the spirit of iboga in is to take what is considered a full dose. The journey that follows is not a journey for the faint at heart. Though there are a number of guidelines which can be followed to minimize any risks, the experience will not be of an easy nature.

A more gentle way of communicating with the spirit of the iboga plant is to take in much lower doses. If used in the right way, tiny amounts of this powerful plant are sufficient to regain control over one’s thoughts and actions. I discovered a new technique for self-treatment with Iboga tincture, which will be explained further in this guideline. The experience of myself and others have taught me that treatment with no more than a few drops a day can be surprisingly effective.

The Iboga TA 1:50 Tincture

This tincture holds the essence of the iboga plant. Firstly, the root bark of the iboga is extracted into its purest form, being the combined Iboga alkaloids, while keeping the full spectrum of the plant uncompromised. Afterwards, the extract is dissolved in pure alcohol. The tincture that results from this technique is so strong that one drop suffices as one therapeutic dose.

A drop of iboga tincture contains 0.58 milligram of iboga TPA extract. This is the highest possible concentration pure alcohol can contain. The alcohol instantly carries the iboga extract into the bloodstream and the nervous system. One drop, entirely saturated with the iboga alkaloids, contains all of the plant’s properties, its spirit, its voice, and its vibration. This one single drop is your gateway to communication with the iboga spirit. However, to treat yourself successfully it takes a bit more.

The Properties of the Ibogaine

The special characteristic of ibogaine (after being converted to noribogaine, by the liver) is that it occupies the receptors which are urging you into the repetition of a behavioural pattern or addiction. That is what makes it effective even in the most serious cases of drug addiction. Most addicts are cured within a day or four, without any withdrawal symptoms and with little chance for relapse.

With the micro dosage therapy it is possible to send the tiny bit of ibogaine that is captured in one drop of the tincture to exactly that receptor which is responsible for the thoughts and behavioural patterns that are keeping you in their grip. This method works most efficiently if you use the strength of your spirit to guide the healing to the right place. By expressing a powerful affirmation or intent at the very moment the iboga enters your senses and nervous system, your voice carries the iboga and you give directions to the plant teacher via your intent. This technique is a combination of Neuro-Linguistic Programming and iboga therapy, between a very accessible, holistic approach to psychotherapy and the most powerful healing plant in the world.

Implications for Usage

With this self-treatment, you will pinpoint and reset one behavioural pattern or addiction at a time. Before you start with the drops, it is very important first to unravel your problem. Look into to the root of the addictive patterns in your thoughts and behaviour. Search for old emotions that have become embedded in your system along the way. It will take some time and practice to get deep enough and find the naked truth under the surface of your behaviour. Once you found the root, or the soil in which your habits are rooted, you are ready to formulate your intention in the form of a positive affirmation.

This affirmation must be exactly the opposite of what you discovered to be the root of your addictions. For example, if you discovered your base problem to be "I feel lonely", a possible affirmation could be "I am complete". An affirmation should not contain "I wish" or "I will" and it should not contain a "not". It should not affirm your current state.

Once you are sure you have located a troublesome emotion and its opposite positive affirmation, stand in front of a mirror and take a single drop under the tongue. Let the bitter, woody taste fully enter your senses and welcome the spirit into your being to do its healing. Do not wash down the drop with water, experiencing the bitterness is an integral part of the healing. Your senses will be immersed with bitterness while you say ‘yes’ to the spirit. Then, look yourself in the eyes, hold one hand on your throat, and express your intention. Firmly, use your voice and feel the vibration come back into your body while you see, hear, and feel yourself speak. The iboga travels into your nervous system, healing exactly the place you point it to.

Imagine the plant teacher simply closing the door to the old, hindering emotion. Remember, the mind has the tendency to make you believe in twisted versions of reality. Those mind-made lies are based on experiences from the past. While speaking your intention out loud, your voice overwrites the lie your mind has been misleading you with. While the thoughts your mind produces are constructed out of the past, the sound of your voice comes from and into the very Now. Sound is so much louder than thoughts. Feel the liberation from your past and the beauty of the Now.

Potentiating and manifesting

Other than this described technique to reset negative behavioural patterns, the tincture can also be used to connect and reconnect to the positive and bring good things in your life. Nothing is more powerful than ones intent he vibration you set before you start your day will definitely impact it.

Start your day in front of the mirror and set the positive vibe. You will experience the result all day. Where your mind would be constantly judging any situation and loop you into its trap of doubt or insecurity, your affirmation has already overwritten all negativity. My favourite affirmation for the day is: “Everything is good”. With this I have already decided that whatever comes that day has my full acceptance and approval, be it good or bad, I am in peace with the day. EVERYTHING is good. No mind-based misconception can go around that.

Examples of positive affirmations

I am complete
Everything is good
I am love
I am my self
Everything is light
I am happy
This day is perfect
I choose
My body is healing itself
Life is generous
I can do it
I am free
I am

Reset the Robot

Through your voice, your intention vibrates outwards into the entire universe. It becomes imprinted in the totality of the whole and resonates back to you. The iboga travels with your intention to exactly those receptors that were urging you to fall in repetition of the pattern you want to be freed from. Your intention or positive affirmation will keep those receptors occupied. You are healing yourself, you are no longer caught up in a loop of oppressive or destructive thoughts. You reset the robot inside you, the robot that defines the boundaries of how you think and behave, fed by emotions from the past, negative ideas of others, or media induced images of reality.

After a week’s time, you start to notice the freedom you have gained. You find the willpower to unplug from previous conceptions and discover you are free to make your own decisions. You find fresh soil for the roots of your being to extract new energy from and sunlight to grow towards your full potential.

When eliminating your old habits, it is very possible that other negative patterns come to the surface. After you feel like you have completely cured the problem you were focusing on, you can repeat the treatment with a new intention. This revolutionary technique allows you to work slowly and focus at one problem at a time. In the end, the tincture gives you the potential to surface all that needs to be dealt with and heal all that limits the freedom of your soul.


Without an affirmation, the treatment is ineffective. If not used properly, with the wrong intentions, ingestion of the tincture may even cause damage. Make sure you spend enough time to dig into the soil of your emotions and find the roots of your behaviour. Don’t worry, you do not need to be a psychologist to get to these depths. All the knowledge you need lies inside yourself.

Iboga accumulates in the body. It remains in the body for more than 4 weeks. This means that all the drops you take within 5 weeks will accumulate and remain in the body until they slowly wear off. If the dose you take exceeds 10 drops a day, physical and psychological effects, and perhaps even disorientation and ‘trippy’ effects can occur. Be aware of that some people respond highly sensitively to a few drops only. It is important to listen to the signs of your body at all times and adjust your dosage accordingly. Do not take the iboga tincture before going to sleep. The plant gives you energy and might cause insomnia.

During the period you treat yourself with iboga, it is advised not to use any drugs and keep stimulants such as coffee to a minimum, as well as smoking tobacco or certain herbs. Your receptors will become very sensitive and you may have an unexpectedly strong reaction to them. Also, it is strongly discouraged to combine the healing of iboga with ayahuasca or other visionary or hallucinogenic substances. Lastly, iboga should never be combined with anti-depressant medication such as SSRI's, such a combination would be very dangerous.



Forums such as Eboka are essential in this field. Many people who gather in these forums are undergoing the very same process or are interested in doing so. It is an easy and discrete way to get in touch with like-minded people worldwide.

Please visit the forum and join the discussions. Among other things, this tincture and its usage are discussed here and it is very beneficial for anyone to share your own experiences and read about those of others.

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