1. No category


Addiction
therapy
with
Tabernanthe
Addiction
therapy
with
Tabernanthe
Iboga
root
bark,
Iboga
extract
or
Ibogaine
by
Daniel
Waterman
©
2004
Addiction
therapy
with
Tabernanthe
Iboga
root
bark,
Iboga
extract
or
Ibogaine
by
Daniel
Waterman
©
([email protected])
this
article
may
be
downloaded
for
free
from:
http://www.a‐keys.nl/ayahuasca/index.html
Abstract:
This
paper
seeks
to
provide
an
overview
of
the
various
phases
of
Iboga
treatment
for
addiction.
In
it
are
presented
personal
views
and
suggestions
meant
for
lay
therapists
or
caregivers
who
wish
to
improve
the
treatment
they
provide.
The
paper
is
also
meant
for
professional
health
workers
involved
in
rehabilitation
work
so
that
they
may
keep
up
with
the
work
being
performed
by
lay
practitioners.
The
work
presumes
that
at
some
time
in
the
future
lay
practitioners
and
recognized
health
workers
will
be
able
to
come
together
as
Iboga
therapy
will
surely
one
day
be
a
recognized
treatment
for
addiction.
It
is
the
purpose
of
this
paper
to
present
current
Iboga
therapy
not
as
the
culmination
of
a
movement,
but
as
a
movement
in
the
initial
stages
of
development.
All
the
suggestions
and
impressions
presented
here
are
therefore
open
to
questioning
and
are
presented
here
to
solicit
debate,
and
suggestions,
from
lay
practitioners,
addicts
and
professionals
alike.
The
treatment
of
addiction
to
various
substances
with
Iboga
root
bark,
Iboga
extract
or
Ibogaine
is
a
serious
business.
If
performed
properly
the
treatment
not
only
diminishes
the
craving
for
drugs,
but
also
can
give
a
valuable
experience,
through
the
visionary
effects
of
the
Ibogaine,
that
will
continue
to
support
the
re‐
habilitation
process.
(It
must
be
noted
that
Iboga
therapy
may
also
have
a
beneficial
effect
on
non‐drug
related
behavioral
problems
such
as
anorexia)
The
twofold
effects
of
Iboga
therapy:
Ibogaine
treatment
has
two
main
effects:
on
the
one
hand
Ibogaine
works
at
a
neurochemical
level,
where
it
appears
to
affect
various
receptor
sites
in
the
brain,
ʻblockingʼ
the
brains
need
for
a
variety
of
drugs,
because
of
the
particular
shape
of
the
Ibogaine
molecule.
I
must
point
out
that
there
is
a
great
difference
between
Iboga
root
bark,
Iboga
extracts
and
Ibogaine:
Iboga
root
bark
as
used
in
Bwiti
rituals
in
Africa
is
powerful
but
large
quantities
of
the
substance
need
to
be
consumed,
and
it
has
an
awful
taste.
The
Bwiti
ritual
needs
to
be
controlled
by
a
person
or
group
of
persons
(Shamans,
medicine‐men)
who
are
well
acquainted
with
the
various
effects
of
Iboga
and
whose
intercession
strengthens
and
guides
the
person
through
the
ritual.
As
such,
the
Bwiti
ritual
may
be
more
powerful
and
effective
in
the
treatment
of
a
great
many
conditions
including
the
strengthening
of
spiritual
awareness,
however,
since
there
are
no
known
Bwiti
practitioners
in
the
West,
such
treatments
are
not
available
to
addicts
here.
Another
drawback
to
such
traditional
treatments
is
that
consumption
of
the
Iboga
root
bark
and
participation
in
the
ceremony
require
strong
motivation
from
the
participant.
For
obvious
reasons
this
makes
such
a
treatment
inaccessible
to
addicts
from
a
comfortable,
western
background.
The
second
option
available,
using
Iboga
extract
seems
to
be
the
best
option
available
at
present:
it
has
none
of
the
drawbacks
of
Ibogaine
HCI,
which
may
be
very
effective,
but
is
very
hard
on
the
body
and
requires
a
higher
degree
of
medical
skill
from
those
administering
it.
Among
the
severe
effects
of
HCI
are
respiratory
problems,
heart
problems
and
kidney
or
liver
problems.
I
am
presuming
that
all
of
the
recorded
deaths
to
date
occurred
as
a
result
of
the
administration
of
HCI.
One
other
problem
that
has
been
mentioned
by
suppliers
of
the
basic
materials
for
extract
production
is
that
toxic
plants
can
pollute
the
quality
of
both
the
extract,
for
this
reason
they
agree
that
leaves,
wood
and
fruit
or
other
identifying
material
must
be
supplied
with
the
root,
so
that
the
source
material
is
certifiable.
Iboga
extraction
has
benefits
that
make
it
ideal
for
addiction
therapy,
because
the
substance
containing
all
the
plant
alkaloids,
not
only
HCI,
and
it
is
widely
presumed
by
those
working
with
medicinal
plants
that
the
combination
of
chemicals
that
make
up
the
plants
efficacy
should
be
extracted,
not
only
the
single
purified
and
identifiable
chemical
that
we
believe
is
solely
responsible
for
breaking
off
addiction.
Duration
of
the
treatment:
A
treatment
for
addiction
with
Iboga
lasts
approximately
ten
days.
It
begins
after
the
addict
has
been
clean
for
24
hours,
and
is
timed
to
coincide
with
the
onset
of
withdrawal
symptoms.
This
is
for
obvious
reasons:
firstly
it
demonstrates
to
the
addict
that
the
substance
really
works.
A
test
dose
is
administered
first
to
determine
whether
there
are
negative
reactions,
such
as
allergic
symptoms.
It
is
not
certain
how
reliable
an
indicator
this
test
dose
really
is,
it
is
assumed
that
the
test
dose
will
act
as
an
indicator.
After
the
test
dose
is
administered
there
is
a
waiting
period
of
thirty
minutes
to
an
hour
to
see
if
negative
reactions
set
in.
If
the
patient
is
still
relatively
calm
and
just
feeling
the
normal
symptoms
of
the
onset
of
withdrawal,
the
first
full
dose
may
be
administered.
Withdrawal
symptoms
appear
to
diminish
anywhere
between
from
five
to
twenty
minutes
after
ingestion,
leaving
the
addict
stupefied,
and
in
a
dreamlike
state,
in
which
some
may
experience
visions
or
hallucinations.
(Visions
are
dreamlike
sequences
that
take
place
in
the
minds
eye,
whereas
hallucinations
may
include
visual
effects
such
as
ʻtracersʼ
that
may
be
seen
with
eyes
wide
opened.
The
main
difference
between
visions
and
hallucinations
seems
to
be
the
relevance
or
emotive
quality
of
the
material
that
is
visualized)
Dosage:
It
is
not
possible
to
give
accurate
dosages
for
the
various
Iboga
extracts.
Firstly
each
extract
may
have
a
different
source
and
quality,
and
secondly
dosages
are
highly
individual,
differing
according
to
the
onset
of
withdrawal
symptoms,
the
patient’s
intake
of
drugs,
and
various
other
factors.
For
this
reason
it
is
advisable
to
proceed
carefully,
even
if
there
is
a
risk
that
the
patient
will
feel
withdrawal
symptoms.
People
working
with
Iboga
extracts
should
be
in
constant
contact
with
the
person
who
supplies
the
material
and
know
its
quality.
Ideally
a
high
dose
is
administered;
yet
again
this
may
be
different
from
person
to
person
according
to
body
weight.
There
is
a
way
to
compare
patients
according
to
body
weight
and
fat
to
muscle
ratio
that
determines
the
persons
true
weight,
since
fat
may
or
may
not
absorb
Iboga.
If
there
is
a
likelihood
that
the
patient
will
vomit
(there
are
various
indicators
for
this,
including
a
history
of
ulcers,
or
according
to
the
type
of
drug
taken)
it
is
possible
to
administer
the
Iboga
either
in
time
release
capsules
that
bypass
the
stomach,
or
as
suppositories,
which
completely
bypass
the
stomach
and
thus
are
not
lost
if
the
patient
vomits.
A
certain
amount
of
discomfort
is
to
be
expected
however.
Vomiting
and
defecating
are
natural
effects
of
the
Iboga
and
should
be
regarded
as
part
and
parcel
of
the
purge.
According
to
various
accounts
the
visualization
state
lasts
approximately
six
to
ten
hours,
after
which
a
calmer
state
of
fatigue
sets
in.
During
this
period
it
is
difficult
to
sleep,
one
hovers
in
a
dreamlike
state.
Realizing
that
the
cycle
of
craving
has
been
broken,
and
contemplating
the
visionary
experience,
the
addict
will
proceed
to
review
material
that
arises
both
from
the
Iboga,
and
as
a
result
of
the
subsequent
insomnia.
Withdrawal
symptoms:
A
few
facts
about
withdrawal
during
this
period:
‐
Most
addicts
will
at
one
time
or
another
have
attempted
or
been
forced
to
withdraw,
and
therefore
will
have
a
very
bad
fear
of
the
withdrawal
pains
which
are
like
a
severe
cold
coupled
with
spasms,
vomiting,
insomnia,
panic,
diarrhea,
and
may
even
lead
to
psychotic
or
paranoid
behavior.
Under
the
influence
of
Iboga,
some
of
the
symptoms
of
withdrawal
disappear
or
are
diminished
while
others
may
remain,
such
as
oversensitivity
to
light,
touch
and
smells.
For
this
reason
it
is
important
for
the
caregiver
to
pay
special
attention
to
the
location
and
circumstances
in
which
the
treatment
takes
place,
minimizing
the
possibility
of
distraction
and
irritation.
Alcohol
Withdrawal
Symptoms:
Mild
to
moderate
psychological
symptoms:
feeling
of
jumpiness
or
nervousness,
feeling
of
shakiness,
anxiety,
irritability
or
easily,
excited,
Emotional
volatility,
rapid
emotional
changes,
depression,
fatigue,
difficulty
thinking
clearly,
bad
dreams.
Mild
to
moderate
physical
symptoms:
headache,
general
pulsating,
sweating
palms
and
hands
or
face,
nausea,
vomiting,
loss
of
appetite,
insomnia,
paleness,
rapid
heart
rate,
sensitive
eyes,
pupils
different
size,
skin
clammy,
abnormal
movements,
tremors
Severe
symptoms:
a
state
of
confusion
and
hallucinations
(visual)
known
as
delirium
tremens,
agitation,
fever,
convulsion,
“black
outs”
(this
last
set
of
symptoms
is
dangerous,
and
medical
assistance
is
necessary)
Heroin
Withdrawal
Symptoms,
May
occur
as
early
as
a
few
hours
after
the
last
administration,
drug
craving,
restlessness,
muscle
and
bone
pain,
insomnia,
diarrhea
and
vomiting,
cold
flashes
with
goose
bumps
(“cold
turkey”),
kicking
movements
(“kicking
the
habit”),
and
other
symptoms.
Major
withdrawal
symptoms
peak
between
48
and
72
hours
after
the
last
dose
and
subside
after
about
a
week.
Sudden
withdrawal
by
heavily
dependent
users
who
are
in
poor
health
is
occasionally
fatal,
although
heroin
withdrawal
is
considered
much
less
dangerous
than
alcohol
or
barbiturate
withdrawal.
Dilated
pupils,
piloerection,
goose
bumps,
watery
eyes,
runny
nose,
yawning,
loss
of
appetite,
tremors,
panic,
chills,
nausea,
muscle
cramps,
insomnia.
As
withdrawal
progresses,
elevations
in
blood
pressure,
pulse,
respiratory
rate
and
temperature
occur.
Heroin
addiction
can
cause
feelings
of
depression,
which
may
last
for
weeks.
Attempts
to
stop
using
heroin
can
fail
simply
because
the
withdrawal
can
be
overwhelming,
causing
the
addict
to
use
more
heroin
in
an
attempt
to
overcome
these
symptoms.
This
overpowering
addiction
can
cause
the
addict
to
do
anything
to
get
high.
Warning:
Detox
symptoms
such
as
delirium
tremens
are
serious
indicators
that
the
Iboga
treatment
is
not
working.
Such
symptoms
like
heart
palpitations,
spasms
etc
are
seriously
life
threatening,
and
require
medical
specialists.
As
far
as
I
know
once
delirium
tremens
sets
in
there
is
no
way
of
stopping
it,
except
perhaps
by
using
powerful
muscle
relaxants
and
sedatives,
which
may
or
may
not
provoke
a
negative
reaction
in
conjunction
with
Iboga.
It
is
of
the
utmost
importance
that
addicts
give
accurate
information
about
their
health
and
intake
of
drugs
before
commencing
treatment,
and
that
the
health
care
worker
be
duly
self‐critical
with
regards
to
taking
on
patients
who
may
have
severe
physical
disorders,
or
whose
intake
exceeds
the
regular
doses
required
to
maintain
a
semblance
of
normality,
such
as
alcoholics
who
go
on
long
binges.
Every
effort
should
be
made
on
the
behalf
of
the
patient
to
lower
his
intake
to
the
bare
minimum
before
commencing
treatment.
For
example
in
several
cases
patients
on
methadone
have
been
advised
to
switch
back
to
Heroin
or
Morphine,
because
methadone
is
much
longer
acting
and
more
difficult
to
wean.
If
at
all
possible,
a
doctor
or
medical
staff
should
be
available
in
case
a
case
turns
out
to
be
more
serious
than
was
initially
presumed.
I
would
advise
all
lay
practitioners
to
be
in
contact
with
a
physician,
whether
the
Iboga
treatment
is
being
practiced
illicitly
or
not.
Regard
for
human
life
must
be
the
foremost
priority
in
treating
patients,
not
regard
for
ones
own
safety.
‐
Fear
of
withdrawal
pains
is
at
least
as
formidable
a
problem
to
overcome
as
the
pains
themselves,
and
this
for
many
addicts
is
the
reason
why
it
takes
them
many
years
to
wean
themselves
from
drugs,
slowly
step
by
step.
If
they
have
a
reliable
way
to
do
this,
such
as
a
gradual
reduction
plan
with
methadone,
it
may
still
take
a
long
time.
Methadone
is
more
addictive
than
Heroin
or
other
opiates,
and
because
most
addicts
are
unable
to
control
the
amounts
they
self‐administer
properly
methadone
often
ends
up
being
combined
with
street
drugs.
‐
During
the
entire
period
of
the
treatment
all
types
of
symptoms
may
appear,
such
as
vomiting,
back
pains,
cold,
fatigue,
weakness
etc.
As
the
Iboga
starts
helping
the
body
to
cleanse
itself,
the
brain
chemistry
to
adjust
to
being
without
drugs,
the
body
comes
under
strain
and
kidneys
need
to
filter
all
kinds
of
toxins
and
waste
from
the
blood
and
so
the
internal
organs
work
overtime.
It
is
essential
to
recognize
this
process
and
make
sure
the
patient
is
drinking
enough
liquids
to
rehydrate
and
remove
toxins
by
increasing
the
flow
of
liquid
through
the
body.
Also
bedding
must
be
appropriate,
during
the
first
three
days
moderate
to
severe
vomiting
may
take
place
and
the
patient
may
soil
himself,
due
to
not
being
conscious
or
strong
enough
to
move.
Lying
in
bed
for
long
periods
of
times
causes
all
kinds
of
back
pains
and
every
effort
should
be
made
to
get
the
patient
to
change
positions
regularly
or
move
as
much
as
possible.
A
possible
solution
could
be
to
have
the
patient
in
a
hammock
during
daytime
hours.
‐
Movement
whilst
under
the
influence
of
Iboga
increases
nausea,
and
so
a
large
bucket
should
be
kept
on
hand,
even
while
the
patient
moves
to
the
toilet,
just
in
case
he
/
she
should
vomit.
Recovery
phase:
After
three
days,
if
no
new
withdrawal
symptoms
appear,
the
recovery
phase
begins.
If
withdrawal
symptoms
do
return,
which
is
probably
more
frequent
with
substances
such
as
methadone
which
takes
much
longer
to
wean,
a
second
or
third
dose
of
Iboga
may
be
administered.
During
the
recovery
phase
the
addict
is
fatigued
and
weak.
This
state
subsides
slowly.
During
the
entire
course
of
the
treatment,
the
role
of
the
care‐giver
is
very
important,
not
only
as
a
nurse
or
as
a
medical
practitioner,
but
in
assuring
the
necessary
communication
with
the
patient,
and
providing
the
correct
setting,
within
which
recovery
can
take
place.
The
caregiver
is
preparing
the
patient
for
a
new
life
ahead,
including
some
of
the
difficulties
that
may
lie
in
wait,
such
as
the
need
to
get
into
therapy,
or
change
lifestyle
and
health
patterns.
Most
importantly
the
caregiver
is
providing
the
care
and
friendship
that
an
addict
has
come
to
live
without
during
the
isolation
that
resulted
from
the
addiction.
During
this
period,
the
patient
is
sensitive
and
suggestible,
but
obviously
also
disturbed,
irritable
and
sometimes
reticent.
The
following
recommendations
come
to
mind
because
they
may
lead
to
more
effective
healing
practices,
and
because
both
patient
and
practitioner
are
under
considerable
strain
from
their
close
proximity.
Seeing
as
that
the
first
part
of
the
treatment
is
chiefly
medical,
the
administration
period
requires
very
little
communicative
skill.
What
is
chiefly
required
during
the
first
part
of
the
treatment
is:
‐
An
agreement
or
code
or
guidelines
to
be
agreed
on
and
undersigned
by
both
parties.
This
agreement
outlines
the
treatment,
the
responsibilities
and
dangers
of
the
treatment
and
covers
any
payments
to
be
made.
Such
an
agreement
may
seem
superfluous
but
there
are
good
reasons
to
go
through
the
entire
process
with
a
patient
and
talk
about
hazards,
as
well
as
some
of
the
problems,
irritations
and
recrimmations
that
may
crop
up
during
the
course
of
the
treatment,
so
that
both
parties
know
and
understand
each
other.
During
a
ritual,
such
as
that
of
the
Bwiti,
participants
and
practitioners
are
under
no
fewer
obligations
towards
each
other
and
the
procedures
are
circumscribed,
though
they
may
not
necessarily
be
imparted
in
their
totality
to
a
novice.
‐
The
agreement
is
important
for
another
reason:
each
treatment
with
a
ʻpower
plantʼ
is
not
only
an
agreement
between
patient
and
practitioner
as
in
a
traditional
medical
setting.
It
is
of
importance
to
establish
the
patients
awareness
of
the
process
he
or
she
is
undertaking
with
regards
to
the
plant
ʻspiritʼ
being
employed,
since
this
spirit
is
of
a
qualitative
difference
to
modern
medicines
insofar
as
that
it
can
impart
self‐knowledge
through
its
visionary
qualities.
Also
an
attempt
is
being
made
to
transform
profoundly
the
nature
of
the
relationship
the
patient
has
with
the
world,
and
this
relationship
extends
beyond
the
addiction
itself,
to
the
very
roots
of
the
persons
existential
quest.
Such
transformations
require
proper
preparation,
and
to
have
such
matters
stated
in
a
contract
is
to
bring
them
to
the
patient’s
attention
so
that
they
may
manifest
themselves
or
be
more
easily
recognized
upon
their
subsequent
presentation
during
the
treatment.
Possibly
a
more
ritualistic
form
could
be
developed
to
represent
the
contract
being
proposed,
but
such
a
ritualistic
form
will
have
to
take
into
account
the
state
of
mind
and
health
of
addicts,
particularly
those
from
a
western,
urban
background.
For
example,
in
Africa
painful
methods
may
be
employed
to
mark
the
onset
of
the
Iboga
initiation,
and
determine
whether
the
initiate
is
really
man
enough
to
embark
on
the
visionary
quest.
It
is
doubtful
whether
we
can
expect
of
any
westerner
that
he
or
she
would
accept
such
an
initiation,
however
I
have
mentioned
the
fact
here
as
a
reminder
that
the
energy
and
form
in
which
the
entire
treatment
takes
place
will
doubtless
have
a
great
influence
on
its
outcome
and
long
term
influence.
‐
Addicts
may
be
well
informed
through
their
being
acquainted
with
information
on
the
Internet,
or
from
being
informed
by
friends
who
have
kicked
their
habit
using
Iboga.
They
may
come
to
the
treatment
with
a
whole
range
of
expectations,
and
are
therefore
susceptible
to
disappointment,
if
their
treatment
does
not
appear
similar
to
what
they
expect.
They
may
from
time
to
time
become
lucid
enough
during
the
treatment
to
question
whether
the
treatment
is
effective,
and
so
they
can
naturally
become
worried
or
even
paranoid
about
the
treatment
not
working.
Also
patients
frequently
appear
to
resist
the
Iboga.
This
resistance
may
simply
be
an
unwillingness
to
face
material
that
is
surfacing
from
the
unconscious,
as
it
is
no
longer
being
suppressed
with
drugs.
At
times
such
resistance
may
result
in
a
recurrence
of
withdrawal‐like
symptoms.
It
may
also
be
a
reaction
to
a
mild
recurrence
of
withdrawal
symptoms,
which
is
quite
common.
In
all
such
cases
it
is
best
for
such
eventualities
to
have
been
discussed
before
commencing,
rather
than
during
the
treatment,
to
avoid
friction
and
accusations
of
carelessness
or
mismanagement.
In
addition
to
an
agreement,
for
example,
a
simple
video
could
be
made
of
a
conversation
in
which
the
practitioner
and
patient
discuss
the
topic
of
transforming
the
addiction,
its
negative
effects
on
the
persons
life,
his
or
her
expectations
of
the
future
and
of
the
treatment
itself.
In
effect,
one
could
afford
the
person
the
possibility
to
review
what
was
said
and
expected
before
the
treatment
and
what
is
felt
afterwards.
The
mechanism
of
using
video
for
this
purpose
may
seem
rather
circumspect,
but
it
seems
to
me
that
if
used
properly,
such
a
technique
may
be
of
great
benefit,
allowing
a
patient
to
reflect
on
what
has
been
accomplished.
After
the
initial
phase
of
the
treatment
it
may
be
possible
for
someone
else
to
provide
the
nursing
necessary
in
the
second
ʻrecoveryʼ
phase.
In
this
phase
the
patient
will
be
fatigued,
often
slightly
irritable
and
silent.
In
one
case
I
treated
I
was
unaware
that
the
television
in
the
living
room
where
the
treatment
took
place
would
become
a
source
of
distraction.
Although
I
am
no
Calvinist,
I
do
believe
that
the
presence
of
distraction
may
prevent
a
certain
amount
of
catharsis
taking
place.
Being
alone
and
having
nothing
to
do,
patients
may
become
upset,
irritable
and
frustrated,
or
worse.
So,
the
role
of
the
caregiver
during
this
period
becomes
essential
as
a
person
to
converse
with,
and
this
can
at
times
lead
to
tension.
Other
distracting
factors
that
can
influence
the
after
effects
of
Iboga
are
the
presence
of
cigarettes
or
marihuana.
I
do
not
condemn
the
use
of
such
substances
(marihuana
can
be
a
particularly
useful
calming
and
healing
medicine)
but
I
feel
it
is
justified
to
point
out
that
although
Iboga
is
most
effective
for
dealing
with
physical
addiction,
the
psychological
factors
underlying
the
addiction
may
remain
largely
beyond
the
reach
of
the
patient
for
the
short
term.
By
having
the
person
in
an
appropriate
setting,
where
there
is
no
smoking,
or
where
marihuana
is
available
only
at
specific
times
rather
than
all
the
time,
or
where
the
sort
of
programs
that
may
be
viewed
on
the
television
are
appropriate
to
the
healing
process,
rather
than
mere
distractions,
may
be
a
better
way
to
proceed.
As
I
mentioned
earlier,
all
manner
of
things
may
be
discussed
and
possibly
entered
into
the
agreement,
before
commencing
treatment.
For
example:
many
patients
become
oversensitive
from
withdrawal
and
fatigue,
thus
they
may
not
want
to
shower
or
clean
themselves.
The
recovery
thus
becomes
a
very
extensive
and
uncomfortable
period.
In
order
to
get
the
patient
up
and
motivated
to
move
about
a
little
more
each
day,
it
might
be
advisable
to
put
something
about
clean
clothes
and
showers
into
the
agreement.
It
may
be
sufficient
to
have
discussed
the
matter
beforehand.
This
is
preferable
to
resorting
to
tricks
such
as
one
that
I
found
particularly
effective,
which
is
to
spray
a
little
eau
de
cologne
over
the
patient,
which
usually
gets
them
under
the
shower
quickly.
This
method
may
seem
manipulative
but
there
are
two
reasons
why
I
regard
it
as
legitimate:
firstly
the
patient
is
entirely
the
ward
of
the
care‐giver
for
the
duration
of
the
treatment
and
such
is
the
nature
of
Iboga
or
any
other
entheogenic
therapies
that
normal
methods
and
ethics
do
not
suffice
either
to
safeguard
the
patient
or
to
appease
both
parties,
for
a
smelly
patient
is
no
pleasure
to
treat,
massage,
or
clean,
and
inactivity
on
the
patients
part
will
lead
to
bed
sores,
back
pains,
etc.
Use
of
other
medications
or
power
plants
subsequent
to
Iboga
therapy:
It
has
become
apparent
that
there
are
a
number
of
medications
and
herbal
remedies
that
may
be
employed
during
the
treatment
that
can
increase
comfort,
and
reduce
negative
or
severe
effects
of
the
Iboga.
Such
medicines
have
been
employed
to
deal
with
nausea
(anti‐emetics)
head
or
back
pains
(neuralgesics,
or
anti‐inflammatory)
stomach
aches
(ant‐acids)
and
insomnia
(sedatives).
There
are
a
few
basic
rules
about
application
of
such
substances:
‐
Obviously
the
use
of
any
type
of
drug
that
is
addictive
or
has
any
similarity
to
the
one
the
addict
has
been
using
is
out
of
the
question.
In
the
three
cases
of
reported
deaths
connected
to
Ibogaine
therapy
it
is
suspected
that
in
at
least
one
or
two
cases
the
deaths
were
connected
to
the
use
of
Heroin
or
opiates.
Until
the
effects
of
Iboga
are
better
understood
or
until
there
is
better
more
consistent
data
regarding
possible
combinations
of
medication
with
Iboga,
the
use
of
any
medicine
must
be
considered
an
additional
risk.
This
is
equally
true
of
aspirins
as
for
stronger
medications:
imagine,
there
are
many
different
forms
of
head
ache
tablets,
with
varying
formulae,
Ibuprofen,
aspirin
etc.
A
small
mistake
may
have
big
consequences.
Aspirin
might
be
fine
for
treating
the
headache
while
it
may
increase
stomach
acidity
in
combination
with
Iboga,
and
if
there
is
an
ulcer
(many
addicts
have
peptic
ulcers
and
piles
because
of
bad
diet
or
excessive
smoking)
the
pain
may
be
considerable.
A
rule
of
thumb
is
to
proceed
very
cautiously
and
test
each
substance
before
administering
more,
and
also
remaining
in
contact
with
others
who
are
experienced
in
administering
Ibogaine
to
share
experiences
and
confer
on
possible
strategies
or
combinations
of
medicines.
‐
If
at
all
possible
the
use
of
herbal
and
natural
remedies
is
preferable
to
any
other
medicines.
This
includes
use
of
incense,
music,
herbal
teas,
flower
essences,
massage,
shiatsu,
drinking
water,
etc.
Also
power
drinks
that
replenish
minerals,
salts
and
vitamins
have
been
found
useful.
‐
A
list
of
medicines
that
have
been
used
in
conjunction
with
all
manner
of
symptoms
during
Ibogaine
treatment
should
be
compiled.
‐
Marihuana
has
already
been
mentioned
as
a
useful
medicine
to
alleviate
depression,
boredom,
pains,
and
insomnia.
If
one
wants
to
avoid
smoking,
it
can
be
consumed
as
a
tea.
Timing
the
use
of
marihuana
allows
the
patient
to
gradually
adjust
his
/
her
sleeping
patterns,
which
will
have
been
disturbed
both
by
the
withdrawal
and
the
Iboga
treatment.
‐
During
the
recovery
period
patients
are
weak
yet
often
they
discover
that
there
is
no
depression
which
is
what
they
expect
following
withdrawal,
and
which
may
have
been
their
state
of
mind
for
years
prior
to
the
treatment.
‐
At
present
it
is
not
yet
known
whether
any
entheogens
may
be
administered
safely
although
at
least
one
patient
has
been
given
psilocybin
mushrooms
five
days
after
his
initial
dose
of
Iboga.
The
point
of
using
an
entheogen
is
obvious,
the
learning
curve
seems
to
increase
due
to
an
altered
state
of
consciousness
in
which
issues
may
be
dealt
with
that
are
normally
beyond
the
reach
of
the
patient.
Also
several
entheogens
such
as
Ayahuasca
appear
to
support
the
purging
of
toxins,
so
that
they
might
support
the
continuing
process
of
recovery.
Another
important
reason
for
examining
the
possibility
of
using
entheogens
is
to
provide
one
with
a
conscious
experience:
many
patients
treated
with
Iboga
either
do
not
experience
any
visionary
state
consciously
or
do
not
remember
all
the
material
that
presented
itself.
In
such
a
case
a
dose
of
Ayahuasca
may
be
of
assistance.
‐
Many
patients
treated
with
Iboga
report
that
their
usual
craving
for
sugar,
food,
coffee,
tea,
and
even
cigarettes
is
diminished.
Interestingly
I
discovered
in
at
least
one
case
that
intake
of
a
small
amount
of
sugar
caused
a
new
onset
of
withdrawal
symptoms
during
the
first
phase
of
the
Iboga
treatment.
I
have
no
idea
as
to
why
this
happened
or
whether
it
is
a
common
experience
during
Iboga
therapy
or
withdrawal.
Perhaps
the
quote
below
is
correct?
While
sugar
doesn’t
have
the
instantly
addictive
quality
of
crack
cocaine,
recent
studies
suggest
that
refined
sugar
activates
opioids,
the
same
brain
chemicals
that
fuel
heroin
and
morphine
addiction,
with
similar
results
at
a
lesser
magnitude.
(www.rotten.com/library/crime/drugs/sugar/)
‐
The
question
remains
to
be
answered
whether
Iboga
therapy
can
be
of
use
to
people
who
are
addicted
to
smoking
cigarettes.
An
addiction
to
Nicotine
or
smoking
appears
to
be
very
hard
to
deal
with
for
a
variety
of
reasons
ranging
from
its
legality
and
common
availability
to
the
long‐term
use
and
early
initial
experience.
There
is
also
evidence
to
support
the
theory
that
a
variety
of
dependencies
are
inherited.
It
is
my
opinion
that
Iboga
may
be
found
to
be
useful
by
some
while
ineffective
for
others.
If
Iboga
stimulates
the
will
power,
and
rejuvenates
as
some
African
Bwiti
practitioners
would
have
us
believe
(it
is
widely
believed
in
Africa
that
Iboga
is
an
aphrodisiac,
or
has
an
effect
on
the
Libido)
then
this
could
explain
why
some
people
might
benefit
from
it
as
a
way
to
quit
smoking,
or
increase
physical
resistance
and
strength.
‐
The
question
remains
to
be
answered
how
Iboga
works
exactly:
each
model
theory
seems
to
underline
a
particular
aspect
of
Iboga.
Neurochemical
studies
appear
to
present
evidence
that
Iboga
replaces,
blocks
or
somehow
affects
the
receptors
at
the
site
or
sites
where
the
addictive
substance
is
received.
Such
evidence
doesn’t
provide
us
with
an
explanation
for
how
various
quantities
of
a
substance
such
as
Iboga
have
differing
effects,
including
those
noted
by
people
taking
miniscule
homeopathic
doses.
Dr.
Rick
Strassman,
writing
in
his
book
DMT
the
spirit
molecule,
found
a
large
degree
of
correspondence
between
different
subjects
visionary
experiences
after
injections
of
DMT.
In
my
experiments
and
communications
on
the
subject
of
Iboga
I
have
found
the
same
to
be
true:
there
are
two
or
three
types
of
correspondences
between
the
experiences
of
people
who
take
Iboga
or
Iboga
extracts.
‐
a:
visions
corresponding
to
the
patient’s
biography,
childhood
memories,
abuse,
painful
events,
and
happy
moments.
‐
b:
visions
of
Africa,
forests,
native
rituals,
masks
or
masked
figures
and
dancing
with
or
without
music.
Slavery,
painful
torture,
injustices,
deforestation.
‐
c:
tunnel
like,
entry
and
exit
towards
the
light
like
visions.
It
seems
that
African
visions
may
be
strongly
influenced
by
material
from
the
news,
images
connected
to
the
fact
that
we
know
that
the
plant
matter
comes
from
Africa
and
is
used
in
African
rituals
is
perhaps
enough
to
elicit
strongly
emotive
images.
The
childhood
memories
that
surface
during
Iboga
therapy
may
be
a
more
logical
theme,
since
such
material
has
remained
suppressed
for
so
long
that
a
traumatic
of
shocking
experience
will
surely
free
them.
It
is
also
a
common
theme
in
all
entheogenic
experiences,
but
Iboga
seems
to
impart
its
own
particular
flavor
in
allowing
the
patient
to
experience
the
emotions
and
events
in
a
somewhat
detached
state,
allowing
them
to
witness
the
events
and
then
move
on,
so
that
often
patients
report
having
reviewed
many
events
of
their
previous
life.
This
may
also
explain
why
so
many
report
not
being
able
to
remember
what
they
saw
in
their
visions.
The
third
group
of
visions
seems
to
be
common
to
almost
all
entheogens
and
may
be
closely
related
to
the
birth
process.
Bwiti
initiates
are
regarded
to
be
undergoing
a
spiritual
re‐birth,
whose
true
origins
may
stem
from
a
re‐experiencing
birth.
For
more
information
see
Stanislav
Grofʼs
work.
In
Bwiti
rituals
rhythmic
music
forms
an
integral
part
of
the
ritual.
Just
how
important
music
and
rhythms
are
with
regards
to
the
treatment
of
addiction
with
Iboga
extracts
in
the
west
is
impossible
to
judge
at
present
because
there
seems
to
be
no
reason
or
interest
to
study
this
aspect
and
experiment
with
it,
however
it
must
be
presumed
that
music
has
the
power
to
elicit
profound
emotions,
and
or
physical
sensations
and
it
may
be
found
that
some
negative
aspects
of
the
Iboga
experience
can
be
controlled
with
music
or
rhythm,
rather
than
with
medication.
Just
how
remains
to
be
demonstrated.
To
hear
examples
of
such
music
go
to:
http://www.musictherapyworld.de/modules/mmmagazine/showarticle.php?article
toshow=63&language=en
In
my
own
experience
I
have
felt
strongly
that
Iboga
has
a
multitude
of
effects
including
the
visionary
that
very
sensitive
people
may
be
able
to
experience
even
on
homeopathic
doses.
It
seems
that
the
resolution
of
childhood
conflicts
that
is
so
very
therapeutic
at
large
doses
can
bring
back
the
power,
willfulness
and
enthusiasm
of
childhood,
what
is
more
this
effect
seems
to
be
possible
at
low
doses
too.
Such
experiences
may
depend
more
on
the
state
of
mind
and
expectations
of
the
person
taking
the
Iboga,
or
the
setting
and
persons
administering
it.
In
the
case
of
very
low
doses
this
would
seem
more
logical,
since
we
presume
that
a
higher
dose
will
have
a
more
powerful
physical
effect.
It
remains
to
be
seen
whether
an
application
can
be
found
for
homeopathic
doses
of
Iboga
Tabernanthe.
Conclusion:
The
effectiveness
of
Iboga
therapy
has
been
established
beyond
a
shadow
of
a
doubt,
yet
it
remains
a
tricky
subject
for
therapists
who
misunderstand
both
the
treatment
and
the
implications
of
using
Iboga.
The
medical
and
psychological
establishments
are
fraught
with
their
own
problems
and
continue
to
vie
for
government
funding,
which
makes
them
subject
to
the
laws
and
norms
under
which
States
function.
Laws
governing
controlled
substances
only
change
with
the
proper
presentation
of
scientifically
acceptable
evidence.
Such
processes
normally
take
many
years
because
of
the
many
and
various
conflicts
of
interest
involved.
Under
such
circumstances
it
is
understandable
that
the
laity
will
take
the
law
into
its
own
hands:
presented
with
evidence
that
a
commonly
available
and
low
cost
treatment
is
available
for
AIDS,
who
would
wish
to
wait
for
governmental
approval?
In
other
words,
in
the
absence
of
official
approval
the
use
of
Iboga
has
passed
into
the
hands
of
lay
caregivers,
where
it
will
remain
until
such
time
as
proper
evidence
is
supplied
to
turn
the
tide
of
opinion
and
recognize
Iboga
as
the
most
efficient
and
effective
treatment
for
drug
addiction
available
today.
Those
who
are
supremely
placed
to
compile
such
evidence,
the
lay
caregivers
are
however
less
concerned
with
matters
of
legitimacy
than
is
desirable.
Perhaps
in
their
haste
to
help
addicts
they
have
become
frustrated
with
the
standard
procedures
for
legitimizing
their
work
and
Iboga.
The
work
of
a
caregiver
often
attracts
those
people
who
are
of
a
more
practical
nature
than
the
theoreticians
who
may
recognize
the
wider
issues
involved,
such
as
the
necessity
of
the
recognition
of
entheogens,
and
indigenous
knowledge
and
rights,
or
the
recognition
of
ecological
and
environmental
issues
that
are
linked
to
the
traditions
of
such
plant
medicines.
Furthermore:
the
use
of
entheogens
both
for
religious
or
spiritual
purposes,
and
the
use
of
such
plants
in
a
ritualistic,
shamanic
fashion,
both
as
medicines
and
for
transformation
raises
issues
about
personal
choices
and
liberty
that
our
current
social
institutions
are
at
loggerheads
with
right
now.
Thus
the
necessity
of
properly
presenting
the
case
for
Iboga
and
other
entheogens
is
acute.
If
Iboga
can
be
shown
to
actually
help
addicts,
we
will
have
found
the
justification
needed
to
present
the
case
for
entheogens
to
a
wider
public,
and
have
such
plants
and
the
liberties
inherent
to
their
use
legitimized
in
a
court
of
law.
A
point
of
relevance
is
that
the
church
of
Santo
Daime
fought
and
won
a
court
case
in
the
Netherlands
a
few
years
ago.
That
case
was
won
chiefly
because
it
was
presented
as
a
case
of
religious
freedom,
and
not
out
of
a
recognition
of
the
effects
of
the
entheogen
involved
(Ayahuasca)
As
to
that
issue,
the
court
simply
declared
itself
incapable
of
assessing
the
evidence
presented
to
it
by
specialists,
the
presiding
judge
sidestepped
the
issue
and
the
case
was
dismissed.
The
proper
presentation
of
the
case
for
Iboga
will
finalize
the
process
of
recognition
that
entheogens
deserve.