...his harmine fb on the very bottom photo (which is brown just like my harmine fb)...

As to how the THH altered the experience -> I find rue extract+DMT to be very similar to mushrooms I found the THH added to the rue+DMT to shift the experience to a state much closer to that provided by LSD. It was more clear, more energetic, more focused, and when confusion struck it was definitely more "acid-like".

Graham Hancock, "Supernatural", pg 428:

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My experience with smoked DMT was qualitatively different from the realms and beings ayahuasca introduced me to. For whereas the ayahuasca worlds seemed rich, luxurious, and abundant in the transformations of organic and supernatural life, DMT brought me to a world--or to some aspect of a world--that appeared from the outset to be highly artificial, constructed, inorganic, and in essence technological.

Graham Hancock, "Supernatural", pg 50

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On another night the ayahuasca visions begin very differently, After an initial bout of geometry and ladders I find myself inside a building--a huge structure a bit like the ancient Egyptian temple of Edfu at its entrance but opening out into something quite other. Fantastic architecture on an extraordinary scale. I have a computercam point of view and can fly around, zoom in or zoom out anywhere. I fly up into a vast dome, examine the patterns of nested curves that decorate its ceiling.

Graham Hancock, "Supernatural", pg 56

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27 January: The visions begin with 20 minutes of geometry; then suddenly I find myself looking, at very close range, into a shockingly "alien" face, grey in colour, with a wide domed forehead and a narrow pointed chin--heart-shaped like the faces of the "light-beings" I'd encountered a few days earlier. It's eyes are multi-segmented like those of a fly. Frankly, it's the sort of image you'd expect to see adorning some far fetched X-files expose, and since aliens and ETs have never been interests of mine, I'm really puzzled to experience such a hallucination.

A short while later, out of a background of shifting geometrical patterns, a beautiful Egyptian goddess appears, I see only her head and headdress clearly. She's in full regalia. Then she vanishes as abruptly and mysteriously as she arrived.

Graham Hancock, "Supernatural", pg 64

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The Udv session runs from 9pm until about 1:20am. I drink my brew at 9:20 pm and am having good visions by 9:45. The first hour after drinking --until 10:20--passes in what feels, subjectively, like an instant.

My visions are familiar and positive--perhaps more brightly lit, less "darkness visible" than before. What I remember clearly are large snakes (again!), light-coloured boas, huge, coiling around each other and around branches. I also get pyramid shapes built around a lattice or framework of some kind.

But the best part of the evening is when the same Egyptian goddess whom I saw in Peru reappears--this time on the left side of my visual field. At first she is concealed, in shadow. I look closely and see a slender female figure holding a dark blue mask in front of her face--one of those masks on a stick. Then she removes the mask and I see her face clearly in the instant before she vanishes once more. She glows the colour of molten gold.

Kusel "Antipodes of the mind", pg 18:

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The first visual experience was like fireworks. Then a continuously creating power produced a wealth of simple and elaborate flat patterns in colour. There were patterns that consisted of twining repeats, and others geometrically organized with rectangles or squares that were like Maya designs or those decorations which the Chama Indians paint on their thin, ringing pottery.

The visions were in constant flux. First, intermittently, then successively, the flat patterns gave way to deep-brown, purple or green depths, like dimly lighted caves in which the walls were too far away to be perceived.

At times snake-like stems of plants were growing profusely in the depths, at others these were covered with arrangements of myriads or lights that like dewdrops or gems adorned them. Now and then brilliant light illuminated the scene as though by photographic flash, showing wide landscapes with trees placed at regular intervals or just empty plains. A big ship with many flags appeared in one of these flashes, a merry-go-round with people dressed in highly coloured garments in another.

When I opened my eyes, I saw the dark walls of the jungle covered with jewels as if a net of lights had been thrown over it. Upon closing my eyes again, I could renew the procession of slick, well-lighted images.

The color scheme became a harmony of dark brown and greens. Naked dancers appeared turning slowly in spiral movements. Spots of brassy lights played on their bodies which gave them the texture of polished stones. Their faces were inclined and hidden in deep shadows.

Their coming into existence in the centre of the vision coincided with the rhythm of the song, and they advanced forward to the sides, turning slowly. I longed to see their faces. At last the whole field of vision was taken up by a single dancer with inclined face covered by a raised arm. As my desire to see the face became unendurable, it appeared suddenly in full close-up with closed eyes. I know that when the extraordinary face opened then, I experienced a satisfaction of a kind I had never known. It was the visual solution of a personal riddle.

Often, the things I saw under the intoxication impressed me as being so real that the conclusion seemed to be unavoidable: truly existing other realities are being revealed. Believing that this is the case is very common with drinkers of Ayahuasca. Both during the course of the intoxication and afterwards the question repeatedly forces itself: Does this really exist? Over and over again I have heard people express the same feelings of puzzlement and intrigue: Where do all the wondrous things revealed in the visions come from? What do they mean? The things seen with Ayahuasca often strike people as so different from anything they have seen or known that they cannot be the products of their own intellect. Universally, drinkers of Ayahuasca feel that these things are too fantastic to be merely the products of the imaginative power of their own mind. If a supernatural realm, the term usually employed is "the astral" exists in any sense, many further questions ensue. What is the relationship between this realm and the physical world? What is the relationship between it and the human mind, between it and the brain? Does the supernatural or transpersonal consist of only one realm or many?

Many Ayahuasca visions lead one to an appreciation of the Divine and of the sacred dimension of being. A Shaman told me that "at first Ayahuasca shows you this world, then later on it shows you other worlds."

Especially impressive are visions that may be likened to visits to galleries or museums. As already mentioned in the previous chapter, once I found myself shown an exhibition displaying the works of an entire cuulture. Various works of art and artefacts were displayed. They were all of a style that resembled nothing that I had ever seen before in my life. What was striking was that the different objects on display all defined one coherent style. Similar visions were reported to me by several other persons.

One of my most experienced informants told me that some of the most impressive Ayahuasca sessions he has had involved his being transferred to other realms which apparently pertained to a different dimension. In these realms, the laws of physics were different from those that hold true here in this world. He encountered there beings totally different from those inhabiting planet Earth. They were flat and they proposed that he stay with them and learn the mysteries of the universe. The requirement was, however, that he lose his materiality. My friend declined and opted to return to this world. The vision with the mathematical formulae reported by a South American man and mentioned in the previous chapter is another example of a vision whose theme was the mysteries of the universe.

An effect that borders between the sensory and the interpretative is that of beautification. With Ayahuasca, music sounds immensely beautiful. One's perception of minute aspects of the music is heightened and it often sounds--literally--heavenly.

...the Ayahuasca Experience...is perfectly simulated when using the correct ratio's of THH, harmine, dmt, and a dash of harmaline if you want.

Breadth of Receptor Binding, 4.00=max, 0.00=min

LSD: 5ht1a = 3.73, DMT: = 0.00, psilocin = 2.88, mescaline = 3.61
LSD: 5ht1b = 4.00, DMT: = 0.00, psilocin = 2.19, mescaline = 0.00
LSD: 5ht1d = 3.70, DMT: = 3.91, psilocin = 3.40, mescaline = 0.00
LSD: 5ht1e = 2.62, DMT: = 3.28, psilocin = 3.03, mescaline = 3.16
LSD: 5ht2a = 3.54, DMT: = 2.58, psilocin = 2.14, mescaline = 0.00
LSD: 5ht2b = 3.11, DMT: = 3.91, psilocin = 4.00, mescaline = 3.97
LSD: 5ht2c = 3.11, DMT: = 3.42, psilocin = 2.52, mescaline = 0.00
LSD: 5ht5a = 3.64, DMT: = 3.16, psilocin = 2.83, mescaline = 0.00
LSD: -5ht6 = 3.75, DMT: = 3.35, psilocin = 2.82, mescaline = 0.00
LSD: -5ht7 = 3.77, DMT: = 4.00, psilocin = 2.82, mescaline = 0.00
LSD: ---D1 = 2.34, DMT: = 3.51, psilocin = 3.37, mescaline = 0.00
LSD: -A-2A = 2.93, DMT: = 2.75, psilocin = 1.36, mescaline = 2.92
LSD: -A-2B = 0.00, DMT: = 3.53, psilocin = 1.57, mescaline = 0.00
LSD: -A-2C = 0.00, DMT: = 3.53, psilocin = 1.03, mescaline = 4.00

The thing is, this claim is a bit much, as even from one pot of ayahuasca to the next, the ratio of harmine, harmaline, thh is incredibly variable.

So, is ayahuasca that only contains harmine not "real ayahuasca"? What about ayahuasca that contains harmine and harmaline? What about ayahuascas that contain entirely different ratios of all three? Which one is the "real ayahuasca," as you keep putting it? In case it was not apparent, these are rhetorical questions.

The point that I'm driving at is that ayahuasca is not a standardized thing, not by a long shot. So making the kinds of claims that you seem to be making about the role of thh and "the correct ratios" of harmala alkaloids doesn't seem to fit the reality of the phytochemical variability that has been observed in these brews.

Average Ayahuasca dose amounts of each chemical can be found here in Mckenna and Callaway's study on sample UDV brew

The concentrations of alkaloids in the ayahuasca beverages are, not surprisingly, several times greater than in the source plants from which they are prepared. Based on a quantitative analysis of the major alkaloids in several samples of ayahuasca collected on the upper Rio Purús, Rivier & Lindgren (1972) calculated that a 200 ml dose of ayahuasca contained an average of 30 mg of harmine, 10 mg tetrahydroharmine, and 25 mg DMT. Callaway, et al., determined the following concentrations of alkaloids in the hoasca tea utilized in the biomedical study with the UDV (mg/ml): DMT, 0.24; THH, 1.07; harmaline, 0.20; and harmine 1.70. A typical 100 ml dose of hoasca thus contains in mg: DMT, 24; THH, 107; harmaline, 20; harmine, 170. Interestingly, these concentrations are above the threshold of activity for i.v. administration of DMT (Strassman & Qualls, 1994).

McKenna et al. (1984) reported somewhat higher values for the alkaloid content of several samples of Peruvian ayahausca. These investigators calculated that a 100 ml dose of these preparations contained a total of 728 mg total alkaloid, of which 467 mg is harmine, 160 mg is tetrahydroharmine, 41 mg is harmaline, and 60 mg is DMT. This is well within the range of activity for DMT administered i.m. (Szara, 1956) or i.v. (Strassman & Qualls, 1994) and is also well within the range for harmine to act effectively as a monoamine oxidase inhibitor (MAOI).