When we consider the anthropological reports on the uses and effects of yage or ayahuasca among the different Indian cultures in South America several questions naturally come to our mind: What is peculiar to the natives' experiences or their interpretations of such? Would a white man in our culture share what the shamans report of themselves or would he experience the drug's effect according to his own values, expectations, and previous life history? In a way these questions are equivalent to asking what kind of drug this is, since we can only generalize about the effect of a. drug seeing through and beyond personality and cultural differences that bear on it, after which we may either affirm its relativity or grasp a common core of experience behind the disparate interpretations and symbolizations of it in the individual reports. An answer to these questions, interesting to pharmacology and psychology as well as to anthropology, can be sought in the study of the reactions to the drug among non-natives that are not in- formed of the natives' accounts of theirs, so I hope that some insights in this direction can be gained from the following report on experiences from thirty-five such volunteers in Santiago, Chile. The contents of this paper will report on some features in the experience with harmaline, the active alkaloid of yage, as reported by thirty-five subjects who took it either orally or by intravenous injection, in different dosage levels and in some cases more than once (cf. Naranjo, 1967). In order to answer several questions on the differences between the natives' experiences or their interpretation of the yagé effects and those of the non-native white man, 35 volunteers were followed in Santiago, Chile. Some features in the experience with harmaline are reported in subjects who took it either orally or by intravenous injecdtions, in different dosage levels and in some cases more than once. Upon many themes, Negro people appear very frequently. Landscapes and cities are often described, sometimes seen to be reloated to the experience of flying. The author suggests that we should consider some chamanistic conceptions more as the expression of universal experiences then in terms of acculturation to local traditions.