Author Topic: Sananga to substitute for Ibama(Bwiti visionary eye drops)  (Read 5079 times)

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Iboga Panacea

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Sananga to substitute for Ibama(Bwiti visionary eye drops)
« on: March 28, 2013, 04:16:02 PM »
I believe that the main constituent in Sananga which comes from Tabernaemontana Sananho aka Uchu Sanango is Ibogamine.  My theory is that the post visionary glow that one attains from either 2 weeks plus of consistent microdosing or flooding is the Ibogamine.  Not sure if people relate with what I mean where everything looks so astoundingly bwitiful and glows.  Where even light itself is almost overwhelming with glowing bwiti/beauty and sometimes initiates even need sunglasses because of it.  This I'm quite certain is the Ibogamine which to me is one of the most sought after effects from Iboga usage.  The same is acquired from Sananga when even using it for one time.  So it would appear that Ibogamine is a panacea healing tool for the eyes. 

So implementing a pre use of Sananga may in theory replace the need for the traditional Bwiti use of Ibama.  Certainly Sananga helps visionary abilities with Ayahuasca shooting the visions directly up to the third eye. 

Here is information on Ibama which is said to come from the leaf of Piper Umbellatum although I remember that also other plants are used in other preparations...

http://www.museocivico.rovereto.tn.it/pubblicazioni.jsp?ID_LINK=111253&area=3

Quote
Home / Pubblicazioni / Eleusis / Articles from the first series of
Eleusis / Visionary Eye-Drops
Visionary Eye-Drops

by Giorgio Samorini

Originally published in Eleusis, n. 5, August 1996, pp. 27-32.
In various regions of Black Africa, within magic-therapeutical and
religious rites, a peculiar way of giving medicines and "magic
substances" is used: they are put into the eyes of the patient or of
the person to be initiated, as eye-drops.
One of the best documented cases involves ibama, used during
initiatory rites of Bwiti, a religious cult widespread in Gabon and
neighbouring countries, and based on ingestion of the visionary plant
iboga (Samorini 1995).

During the initiatory rite, the neophyte must eat a huge quantity of
powdered iboga root until he/she loses consciousness, with the aim of
achieving a "vision" having "revelatory" and spiritual-religious
character. When the neophyte awakes from the state of coma (which may
last some days and nights running), the kombo - the Bwitist priests -
invite him/her to a talk during which he/she must report what he/she
saw during his/her "trip in the other world". If the kombo think that
he/she has "seen in the right way", they proclaim him/her bandzi, that
is, initiated.

Raponda-Walker & Sillians (1962:204) report that among the Fang people
in Gabon, the ritual application of the ibama eye-drops takes place
immediately after this talk. The ibama is poured drop by drop into the
eyes of the new initiate and its sudden effect is that of causing a
strong burning sensation. During this instillation the person to be
initiated is obliged to look at the sun. Bwitist people affirm that
this application "makes the new initiate discover the other world's
secrets which are concealed for common mortals".

Stanislav Swiderski, the eminent scholar of the Bwitist religion,
initiated in the Dissumba sect, adds that ebama (plural bibama) is
used to enhance the visual, auditory and perceptial capabilities of
the candidates. The liquid is poured into the new-initiate's eye by
means of a funnel made with a rolled leaf of the abomenzan plant
(Piper umbellatum L., Piperaceae, cf. Raponda-Walker & Sillans, 1961)
and simultaneously another leaf of the same plant is cracked under
his/her head "in order to open his/her new thought and let his/her new
spirit enter". Being thus "immunized", the initiate is thought to be
able to gaze at the sun, "to prove that he/she is now able to look
truth in the face without fearing its force" (Swiderski, 1990, V:83).

The use of eye-drops is also found among the communities of Ombwiri,
the Gabonese therapeutic rite also using iboga as psychodiagnostic
agent. In this case the application of the eye-drops generally causes
a vision: "By gazing at the sun the sick persons see blue circles and
bubbles. They frequently see a circular door in an infinite space,
they catch sight of men dressed in white with raffia hats, bearing
lances. This vision is one of the important stages on their path
towards recovery, obtained through the spiritual experience of the
encounter with the spirits" (Swiderski, 1972:186). In this rite the
application of the eye-drops precedes the consumption of iboga.

The burning sensation caused by this eye-drop is devastating and the
initiate will have red eyes for several days. Because of this strong
and sudden pain, the eye-drop is also called ebama ngadi, "thunderbolt
ebama".

The Bwitist rite of the application of ebama underwent an evolution
(or perhaps an involution) within the Bwitist initiation. Its
execution at the end of the initiation cycle might be a recent
introduction. Among some sects this rite is carried out before the
vision obtained with iboga and in such cases it would have the aim of
facilitating the initiatory vision. For example, among the Mitsogho in
Gabon, the eye-drop is given to neophytes immediately after they have
taken iboga. In this case it is extracted from the stem of mokusa,
identified as Costus lucanusianus J. Braun & K. Schum (Zingiberaceae)
(Gollnhofer & Sillans, 1979:745). As André Mary pointed out
(1983:239-40) the application of the eye-drop after the vision with
iboga has now become a simple physical test during which the initiate
must manage to obtain the vision of the thunderbolt, most times after
a lighted candle is put near his/her face.

Unfortunately, or perhaps, luckily, in the Bwitist sect where I was
initiated - Ndea Narizanga, established only in 1957 - the ibama rite
was eliminated, therefore I did not have the chance to experience
personally the pains and the effects of this eye-drop (Samorini,
1996).

It is not clear to what extent this eye-drop plays a role in the
psychoactive effects experienced during the initiatory rites. We have
scanty data on its composition and it would seem that it hes been
transformed and may be different according to the Bwitist sect or
ethnic groups that use it. What is certain is that it is composed of
herbal or, more rarely, animal fluids. Mary (1983:238-9) mentions the
juice of the sninegue root, or the juice of the miane bark or the
liquid extracted from a big red millipede. Raponda-Walker & Sillans
(1962:52) mention a more complicated recipe, completely herbal: juice
of Amorphophallus maculatus N. E. Br. (Araceae), juice of Aframomum
sanguineum K. Schum (Zingiberaceae), sap of Euphorbia hermentiana Lem
(Euphorbiaceae), scrapings of Mimosa pigra L. bark (Leguminosae), and
seeds of Buchholzia macrophylla Pax, (Capparidaceae). All these
ingredients are boiled and then allowed to clarify.

Despite the fact that the Bwitist rite is syncretistic with
Christianity, and is "only" 150 years old, undoubtedly elements of the
rite, such as the consumption of the entheogenic iboga and the
application of the ritual eye-drops, are part of traditional heritage
and are much older. The use of the ritual eye-drops might be a
heritage of the archaic ancestor worship, the Bieri, in which a
different psychoactive plant, alan (plural melan), Alchornea
floribunda Müll-Arg. (Euphorbiaceae, cf. De Smet, 1996) was and still
is used. James Fernandez reported that, when the effects of this plant
took too long to be felt, eye-drops made of the irritant latex of
Elaeophorbia drupifera Stapf. (Euphorbiaceae), called ayañ beyem by
Fang people, were poured into the eyes of the person to be initiated:
"It seems that this latex takes effect on the optic nerves, producing
strange visual states and a general sensation of stunning. It is said
that in the past this latex was put on the eyes of slaves and
prisoners so as to blur their sight, to stun them and to calm them
(Fernandez 1972:242-3). According to S. Galley (1964, cit. in
Swiderski, 1981:395-6) it is the infusion of the alan plant (here
wrongly identified with the leguminous plant Hylodendron gabunense
Taub.) that is used in some cases as eye-drops, besides being
swallowed, for the purpose of "causing the neophyte to sleep".

It has already been stressed that the original experts on the effects
of iboga are the Pygmies of the equatorial forest and among them too
there is a rite of application of eye-drops. Among the group of the
Gyeli Pygmies in Cameroons, during nocturnal ceremonies held for the
dead (mi-n ‘ku-ta) the witch-doctors give those present eye-drops
obtained from the leaves of imperfectly identified plants "to enhance
their keenness of sight" (Tastevin, 1935). Among some Pygmy groups of
the Central African Republic, to enhance a hunter's keenness of sight,
some drops of juice obtained by squeezing the fruit of Vitex
congolensis De Wild. & Th.Dur. (Verbenaceae) are made to fall on his
eyes: "it hurts, it stings, but then you see better" (Motte,
1980:224-6). The use of eye-drops is again found in a
magic-therapeutical rite of a sect of the Harrist Church in Ivory
Coast. For some kinds of diseases the Harrist priests pick up some
leaves of a Graminaceae, squeeze them and apply the juice on each eye
of the patient. These applications cause temporary burning. The
patient is dazed for a short time and then stands up, apparently cured
(Rouch, 1963:174).

What effects do these eye-drops produce on the human mind? The answer
is uncertain and I do not intend to venture upon strained conjectures
proceeding from the scant data herein mentioned. At the most, these
data raise another question: may an orally psychoactive drug induce
the same effects when applied into the eyes as eye-drops? The answer,
for which I have been searching for a long time, remains uncertain,
except in one case, in which it is affirmative. This is the case of
the tropane alkaloids, present in the "hallucinogenic" Solanaceae
(thorn apple, deadly nightshade, mandrake, etc.).

During my bibliographic research centered on the medical studies of
the past century, I found a report of an accidental poisoning with
duboisine (an old name for hyoscyamine), put into the eyes. In 1887,
in England, two disks containing duboisine were put on the eyes of a
75 year old man suffering from senile cataract. "After a few seconds
the patient started to complain of a slight dizziness, he grew
restless and was obliged to sit down. After 20 minutes his pupils were
dilated enough to allow the necessary examination. Some minutes later
he felt a sense of great weakness, great dryness of the mouth with a
very bitter taste. As the patient wanted to go home, on his way he
staggered and talked nonsense like a drunk. When he reached home, he
was unable to stand up or to recognise the position of objects,
certainly due to a paralysis of accommodation and to visual
hallucinations. He was put in bed and was seized by unceasing
movements: he looked suspiciously under the sheets and behind himself,
uttered a torrent of words and of nonsense. He thought he was
submerged in deep shadows, in spite of the fact that it was a
wonderful summer day" (Martini, 1887:366).

Tropane alkaloids may therefore induce psychoactive effects when
introduced into the eyes. Could this be true also for other types of
alkaloids, such as the indolic ones (psilocybin, LSD, DMT, etc.)?

Going back to ethnographic reports, I recall also, among some tribes
of Guyana (South America), that the practice was common of rubbing the
secretion of certain toads on cuts made in the skin or into the eyes,
in order to increase keenness of sight during the hunt (Furst, 1972).

Thinking of Greek mythology the tale of the Golden Fleece described by
Apollonio Rodio in his Argonautics comes to mind. In the passage
IV:156-7 there is the description of how the sorceress Medea sprayed
some soporific juniper drops into the eyes of the dragon which kept
watch over the fleece.

Also Proclo seems to have known the practice of applying drugs on the
eyes to obtain visions and Psello considered it an Egyptian practice
(Dodds, 1978:363 and note 4).

Cintinuing and concluding in Egypt, in a papyrus of the IIIrd century
B.C. a Mithraic rite is described in which an enigmatic kentritide
herb has sacramental value: "If you wish to show (these things) to
somebody else, spread the eyes of the person you want (to instruct)
with the juice of the kentritide herb together with the juice of roses
and (he) will clearly see, in such a way that you will be astonished"
(Cepollaro, 1982:40).

Recalling the case of the English man who "got drunk" after the
application of eye-drops containing hyoscyamine, the question arises
whether some of these magic and ritual operations are and were
characterised by psychopharmacological sequellae.

References

CEPOLLARO A., 1982, Il rituale mitraico, Atanor, Roma.

DE SMET P.A.G.M., 1996, Some ethnopharmacological notes on African
hallucinogens, J. Ethnopharm., 50: 141-146.

DODDS E.R., 1986, I Greci e l'irrazionale, La Nuova Italia, Firenze.

FERNANDEZ J.W., 1972, Tabernanthe iboga: Narcotic Ecstasis and the
Work of the Ancestors, in P.T. Furst (Ed.), Flesh of the Gods,
Praeger, New York & Washington, :237-260.

FURST P.T., 1972, Ritual use of hallucinogens in Mesoamerica: new
evidence for snuffing from the Precalssic and Early Classic, in: K.J.
Litvak & T.N. Castillo (Eds.), Religión en Mésoamerica, XII Mesa
Redonda, Soc.MéxAntrop., México D.F., :61-8.

GOLLNHOFER O. & R. SILLANS, 1979, Phénomenologie de la possessione
chez les Mitsogho (Gabon), Anthropos, 74: 737-752.

MARTINI V., 1887, Un caso di avvelenamento per buboisina,
Ann.Chim.Farm., 6(4°s.) :365-367.

MARY A., 1983, La naissance à l'envers. Essai sur le Bwiti Fang au
Gabon, L'Harmattan. Paris.

MOTTE E., 1980, Les plantes chez les Pygmées Aka et les Monzombo de la
Lobaye (Centrafrique), CNRS & ACCT, Paris.

RAPONDA-WALKER A. & R. SILLANS, 1961, Les plantes utiles du Gabon,
Lechevalier, Paris.

RAPONDA-WALKER A. & R. SILLANS, 1962, Rites et croyances des peuples
du Gabon, Présence Africaine, Paris.

ROUCH J., 1963, Introduction à l'étude de la communauté de Bregbo,
J.Soc.Afric., 33: 129-202.

SAMORINI G., 1995, The Bwiti religion and the psychoactive plant
Tabernanthe iboga (Equatorial Africa), Integration, 5: 105-114.

SAMORINI G., 1996, El rito de inciación à la religión Buiti (Secta
Ndea Narizanga, Gabon), II Congrés Intern. Per a l'Estudio dels Estats
Modificats de Consciència, 3-7 octubre 1994, Llèida, España.

SWIDERSKI S., 1972, L'Ombwiri, société d'initiation et de guérison au
Gabon, in: AA.VV., Religioni e Civiltà , Bari, Dedalo, vol. 1:
125-205.

SWIDERSKI S., 1981, Les visions d'iboga, Anthropos, 76: 393-429.

SWIDERSKI S., 1990, La religion Bouiti, Legas, Ottawa, V voll.

TASTEVIN C., 1935, Notes d'ethnographie religieuse. Les Gyéli,
Négrilles du Camérun, Rev.Sci.Phil.Theol., 24: 290.


Offline DiamondHeart

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Re: Sananga to substitute for Ibama(Bwiti visionary eye drops)
« Reply #1 on: March 28, 2013, 04:47:38 PM »
great research on your part K - I've been looking for more info on Sananga and all I could find is the same blurb that seems to be copied form one website to another.

VERY interesting stuff......