Experiences of Encounters with Ayahuasca - “the Vine of the Soul”

The study used a cross‑sectional qualitative design based on anonymous written accounts. Participants were recruited via three contact persons from an existing network; 30 questionnaires were distributed and 25 were returned within two weeks (data collection January–February 2008). Respondents were from northern Europe and had taken part in ayahuasca group sessions in a range of countries (Brazil, Peru, Ecuador, Spain, Belgium, the Netherlands, England, Denmark). The sample comprised 25 people (11 men, 14 women), mean age 43.6 years (SD = 10.4, range 22–63). On average participants reported 17 sessions (SD = 18.9, range 1–70) and a mean interval since last session of 310.2 days (SD = 700.4). Respondents reported lower weekly consumption of cigarettes and alcohol than the average Swedish population. A short questionnaire elicited background data and free‑text answers to three open questions: (1) motives or aims for attending, (2) a description of what they experienced during sessions, and (3) how the experience has impacted their life. Full anonymity was guaranteed and the instrument was constructed in accordance with Swedish ethical guidelines for psychological research. Analysis followed the Empirical Phenomenological Psychological method (EPP), a five‑step phenomenological procedure. The researchers first read all texts to obtain a holistic sense of the material, then divided responses into 468 meaning units where shifts of meaning occurred. Each meaning unit was transformed into researcher language to make implicit meanings explicit, and those transformed units were synthesised into 33 categories (situated structures). Finally, the three investigators independently organised categories into broader themes and then agreed jointly on a final set. To check reliability, the Norlander Credibility Test (NCT) was used: five categories were selected and, from each, four meaning units were randomly chosen and re‑assigned by two independent assessors; inter‑rater agreement was 86% and 80%, overall 83%. The authors note that full anonymity prevented follow‑up or in‑depth interviewing, a limitation in the method.

From the 25 participants’ narratives the analysis generated 33 categories that were grouped into six recurrent themes forming a temporal process the authors term the ‘‘transcendental circle’’. The six themes are: (a) motivation and aim, (b) contractile frightening state, (c) sudden transformation of the experience, (d) limitless expansive states with transpersonal experiences, (e) reflections, and (f) changed worldview and new orientation to life. Motivation and aim: All respondents emphasised deliberate motives and preparation rather than recreational use. Reported aims included seeking knowledge, exploring inner and outer worlds, transpersonal experiences, healing for self or others, and personal development. Preparatory practices such as fasting or dietary restrictions were commonly reported. Contractile frightening state: Participants described an early phase beginning around 30 minutes after ingestion characterised by somatic sensations (chills, shaking, gastrointestinal disturbance), perceived peeling away of defences and heightened vulnerability. Many reported intense fear, confusion or paranoia, and reliving traumatic memories; the literature‑consistent reduction of psychological defence mechanisms was emphasised. One participant wrote, "My defenses have been so strong, and I have a hard time imagining that I ever could have gone through such a wall without this medicine." Sudden transformation of the experience: Frequently the intense aversive phase culminated in violent purging and was followed by an abrupt shift ‘‘from hell to heaven’’, with a rapid transition into markedly positive, expansive states. The majority of participants described this distinct turning point. Limitless expansive states with transpersonal experiences: In the post‑turning point phase respondents recounted vivid encounters with spiritual or non‑ordinary entities, including animal spirits and plant intelligences, meetings with the spirit of ayahuasca, feelings of unity or ‘‘all is one’’, profound beauty, peace, ecstasy and in some cases experiences interpreted as encounters with God or processes resembling death and rebirth. Changes in time and space perception were common, and some experiences were interpreted as receiving teachings from ‘‘plant teachers’’. Respondents noted these states could powerfully affect values and worldview. Reflections: After the peak experiences participants engaged in interpretative reflection, linking session material to life patterns and personal history. Many found the experiences difficult to put into words; some deliberately omitted aspects they perceived as indescribable or private. The authors acknowledge that easier‑to‑verbalise content may be overrepresented in the written accounts. Changed worldview and new orientation to life: Respondents reported diverse, mostly positive long‑term changes including increased self‑awareness and presence, reductions in fear‑based patterns, greater self‑love and empathy, improved relationships, reported cures or improvements for psychological and some physical conditions, enhanced creativity, new interests (often relating to nature or mythology), and improved abilities to prioritise and manage complex problems. For some, spiritual and transpersonal content became integrated into an expanded inner meaning system; one participant summarised this as feeling ‘‘like having come home; come home to myself.’’ Taken together, the themes describe a cyclical process whereby participants prepare with new aims, undergo an aversive constrictive phase, experience a sudden qualitative shift into expansive transpersonal states, reflect on insights, and then enact life changes that generate new aims for future sessions.

Kjellgren and colleagues interpret the findings as consistent with prior phenomenological accounts of ayahuasca yet organising these experiences into a novel temporal framework they label the ‘‘transcendental circle’’. They suggest that many participants deliberately seek personal development and transpersonal contact and that the typical session sequence—initial aversive contraction, purging, sudden transformational shift and expansive visionary states—was repeatedly reported across respondents. The authors note that these powerful peak states plausibly contribute to changes in values, relationships and self‑perception described by participants. The study is positioned alongside earlier literature reporting both the challenging and therapeutic aspects of ayahuasca; the investigators emphasise concordance with previous reports while proposing the transcendental circle as a new structuring concept. They also mention prior clinical and observational work indicating little evidence of physiological harm or increased cardiovascular risk among ceremonial or church‑based users. Key limitations acknowledged by the authors include reliance on anonymous, retrospective written accounts that precluded follow‑up and in‑depth interviews, potential self‑selection and recall bias, and the likelihood that less verbal or socially sensitive content may not have been reported. The sample size is small and drawn from a networked convenience sample, limiting generalisability. The authors recommend further research using in‑depth interviews with experienced users and clinical studies examining effects in conditions such as depression, addiction and PTSD. Finally, the investigators urge a cautious, evidence‑based approach to psychedelic research, calling for more rigorous and dispassionate scientific study of ayahuasca’s effects and potential therapeutic applications.