456 lines
33 KiB
Plaintext
456 lines
33 KiB
Plaintext
Total San Pedro Paper Mescaline: A Psychedelic Catalyst for Healing
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Our society has a negative view of hallucinogenic drugs and the
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psychedelic experiences that they produce. Hallucinogenic drugs are seen as
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inherently worthless and inherently dangerous, producing negative societal
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changes. In contrast to this view is the fact that hallucinogenic plants have
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been used as religious sacrament, healing medicine, and spiritual guides for
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thousands of years. As an example of beneficial use of a plant hallucinogen,
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I will use the ancient traditional healing ceremonies, ceremonies still
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functioning today, which use the San Pedro cactus(Trichocereus pachanoi).
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The key factor in the use of the cactus is the mescaline that it contains.
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The hallucinogenic effects of the mescaline is necessary for the healing
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ceremony to function properly. The beneficial use of psychedelic effects in the
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San Pedro cactus healing ritual contrasts with the negative associations
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society has about hallucinogens. The legal statutes and the societal taboo
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against researching the effects of plant hallucinogens is an example of the
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general attitude toward plants with psychoactive effects. These laws and
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opinions are crippling mostly to those who want to preserve traditional
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knowledge about beneficial plants. These laws and attitudes have come about
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because of misinformation about the psychedelics as well as widespread misuse
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of them. The consciousness expanding abilities of psychedelic drugs is stated
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well in this quote from Terence McKenna, in Whole Earth Review(Fall 1989). He
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says that, "Re-establishing direct channels of communication with the planetary
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other, the mind behind Nature, through the use of hallucinogenic plants is the
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last, best hope for dissolving the steep walls of cultural inflexibility that
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appear to be channeling us toward true ruin. Careful exploration of the plant
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hallucinogens will probe the most archaic and sensitive levels of the drama of
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the emergence of consciousness." Thus McKenna notes that, "The
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pro-psychedelic plant position is clearly an anti-drug position. Drug
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dependencies are the result of habitual, unexamined and obsessive behavior;
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these are precisely the tendencies that the psychedelics mitigate." McKenna
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is clearly advocating responsible psychedelic plant use, and not advocating
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drug abuse. Shamans all over the world and in different cultures have
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traditionally used psychoactive plants, especially psychedelics, for guidance,
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decision making, healing, spirituality enhancing experiences and remaining in
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balance with the natural world. It is very important to keep in mind that,
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"a plant using shaman is far more than a witch-doctor who gets wigged out on
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drugs; he or she is a healer, experimentalist, and psycho pomp. Anyone who
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seeks to understand the dimensions of the shaman's healing system without
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understanding the place of psychoactive plants is going to miss a vital
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factor"(Rheingold 27). It is interesting to note that the shamans who
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use the plants claim that much of the knowledge is gained directly from the
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plants. One example is that psychedelic plants are claimed to have taught
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melodies to those who ingest them. This is found with San Pedro using
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shamans, Ayahuasca drinkers in the Amazon, the Mazatec who use hallucinogenic
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mushrooms, and the Huichols who use Peyote(McKenna 30). The key hallucinogenic
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alkaloid in the San Pedro cactus is mescaline. Mescaline is unique among drugs
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in that its main action is a stimulant of the visual and visuo-psychic areas of
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the cortex(Kluver 65). This lets the brain experience an altered state of
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consciousness. Mescaline is also found in many other cacti and succulents,
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including the well known Peyote cactus. The largest part of the mescaline
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experience is experienced visually, through hallucinations. Most hallucinatory
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phenomena are usually variations of certain forms. These form constants are:
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a) grating, lattice, fretwork, filigree, honeycomb, or chessboard; b) cobweb;
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c) tunnel, funnel, alley, cone or vessel; d) spiral. The fineness of the lines
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is often stressed. They are so thin that it is hard to say whether they are
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black or white. These form constants are also seen in other altered states.
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One observer has seen the same hallucinatory constants during four different
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childhood sicknesses. This has led him to conclude, "All the geometric forms
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and designs characteristic of mescaline-induced phenomena can, under proper
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conditions, be entopically observed"(Kluver 65). Some of the form constants are
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also found in, "the visual phenomena of insulin hypoglycemia, and in phenomena
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induced by simply looking at disks with black, white, or colored sectors
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rotating at certain speeds"(Kluver 65). These hallucinatory forms have also
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been reported from migraine attacks. One author tries to account for the
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different form constants by referring to the various structures in the eye. He
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concludes from anatomical and observed data that,"the rods and foveal cones can
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look backwards and that the retinal pigment and the choriocapillary circulation
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can, therefore, be seen under certain conditions"(Kluver 65). In essence, our
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hallucinations are views of looking backward at the retina, according to this
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theory. This would explain the prevalence of lines in mescaline hallucinations.
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Mescaline intoxication is a complicated and somewhat incomprehensible thing.
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These accounts are taken from experiments done with Peyote in the 1920's. I am
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using these accounts on the assumption that the psychedelic mescaline
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experience will be fairly uniform, regardless of the plant used. It is
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important to understand that no written account can adequately describe the
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experience. The form constants experienced with mescaline intoxication overlap
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into the sensory sphere of experience. A Professor Forster felt a net-like
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"cobweb" on his tongue. Another subject felt that his legs were spirals. For
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him, the spiral of his leg blended with another spiral that was rotating in the
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visual field. "One has the sensation of somatic and optic unity"(Kluver 71).
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Lines are one of the most prevalent things seen while under the influence of
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mescaline. This is often seen as a "lattice" or "fretwork. A physician, Dr.
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Beringer was conducting an experiment involving mescaline. One of his subjects
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stated that: He saw fretwork before his eyes, his arms,
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hands, and fingers turned into fretwork and that he became identical with the
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fretwork. There was no difference between the fretwork and himself, between
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inside and outside. All objects in the room and the walls changed into fretwork
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and thus became identical with him. While writing, the words turned into
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fretwork and there was, therefore, an identity of fretwork and handwriting.
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'The fretwork is I.' In other people the "lattice", or "fretwork" became so
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dominant that it appeared to dominate the whole personality. All ideas turned
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into glass fretwork, which he saw, thought ,and felt. He also felt, saw,
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tasted, and smelled tones that became fretwork. He himself was the tone(Kluver
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72). Weir Mitchell took an extract of one and one half Peyote buttons and he
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eventually saw: A white spear of grey stone grew up to huge height, and became
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a tall, richly furnished Gothic tower of very elaborate and definite design,
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with many rather worn statues standing in the doorways or on stone brackets. As
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I gazed every projecting angle, cornice, and even the face of the stones at
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their joinings were by degrees covered or hung with clusters of what seemed to
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be huge precious stones, but uncut. These were green, purple, red, and orange;
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never clear yellow and never blue. All seemed to possess interior light, and to
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give the faintest idea of the perfectly satisfying intensity and purity of
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these gorgeous colors is quite beyond my power. As I looked, and it lasted
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long, the tower became of a fine mouse hue, and everywhere the vast pendant
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masses of emerald green, ruby red, and orange began to drip a slow rain of
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colors. Here were miles of rippled purple, half transparent and of ineffable
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beauty. Now and then soft golden clouds floated from these folds(Kluver 16).
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This quote is from someone who had been injected with .2 gm of the sulfate of
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mescaline by physicians: A steel veil the meshes of which are constantly
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changing in size and form...beads in different colors...red, brownish, and
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violet threads running together in center...gold rain falling vertically...
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regular and irregular forms in iridescent colors resembling shells and sea
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urchins... transparent oriental rugs, but infinitely small...wallpaper
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designs...countless rugs with such magnificent hues and such singular
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brilliancy that I cannot even imagine them now...cobweb like figures or
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concentric circles and squares...the pyramid of the tower of a Gothic dome...
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architectural forms, buttresses, rosettes, leafwork, fretwork, and circular
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patterns...modern cubistic patterns...gammadia forms from the points of which
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radiate innumerable lines in the forms of screws and spirals, in flashes and
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calm curves, a kaleidoscopic play of ornaments, patterns, crystals and prisms
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which creates the impression of a never-ending uniformity...hexagonal small
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honeycombs hung down from the ceiling...incessant play of filigreed colors...
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in the face of B I saw a lattice of yellow-greenish horizontal stripes
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(Kluver 17). The power of mescaline to completely change reality
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temporarily can be seen in the following experience of Henri Michaux. He
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mistakenly took a dose of the sulfate of mescaline that was about six times
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his normal dose. It was where one is nothing but oneself, it was there
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that, with mad speed, hundreds of lines of force combed my being which could
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never re-integrate itself quickly enough, for, before it could come together
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again, another line of rakes began raking it, and then again, and then again.
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Intense beyond intensity, the struggle, and I, active as never before in my
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life, miraculously surpassing myself, but surpassed out of all proportion by
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the dislocating phenomenon. Enormous Z's are passing through me (stripes-
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vibrations-zig-zags?). Then, either broken S's, or what may be their halves,
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incomplete O's, a little like giant eggshells. I have once more become a
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passage, a passage in time. This then was the furrow with the fluid in it,
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absolutely devoid of viscosity, and that is how I pass from second 51 to
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second 52, to second 53, then to second 54 and so on. It is my passage
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forward(Michaux 65). I found one account of the effects of San Pedro in
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particular. This account is short, and obviously this is only a fraction of
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the total mescaline experience, but it does agree with the experience of the
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mescaline in Peyote. The effects of San Pedro are: ...first a slight
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dizziness that one hardly notices. And then a great vision, a clearing of
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all the faculties of the individual. It produces a light numbness in the body
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and afterward a tranquillity. And then comes a detachment, a type of visual
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force in the individual inclusive of all the senses: seeing, hearing,
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smelling, touching, etc-all the senses, including the sixth sense, the
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telepathic sense of transmitting oneself across time and matter....It develops
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the power of perception...in the sense that when one wants to see something
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far away...he can distinguish powers or problems or disturbances at a great
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distance, so as to deal with them(Furst 130). The San Pedro cactus,
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Trichocereus pachanoi, is native to several places in South America. It is
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found in Southern Ecuador at the Chanchan valley ranging from 6,600-9,000 feet.
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In Peru, in the Huancabamba valley and in Quebrada Santa Cruz at 10,800 ft. It
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grows naturally in these locales, but is cultivated all over Peru and in other
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places in South America. T. pachanoi has a tree like body, 10-20 ft high, up to
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4" in diameter and several branches starting from the base. It is bluish green,
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and frosted at first. It has 4-7 ribs, which are broad and rounded, with slight
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transverse depressions over the small areoles. There are 1-4 spines per areole,
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very small or completely absent, and dark yellow to brown. The flower is
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funnel shaped, to 9.8" long and 7.9" in diameter. It is white with a light
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green tinge. The alkaloid, mescaline, is contained in the top 1/2 inch of skin.
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Alkaloids in other cacti serve as seedling inhibitors and parasite repellents.
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This is probably true of San Pedro as well. The mescaline comprises .12% of the
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whole fresh plant material. This is approximately 1.2 grams of mescaline per
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kilo. Mescaline is also found in 10 other Trichocereus species, some of which
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are used in the way that T. pachanoi is(Ostolaza 102). Awareness of the
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psychedelic nature of the San Pedro cactus has been documented for a minimum of
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around 3000 years. Engraved stone carvings, at Chavin, date to 1300bc. They
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portray a figure holding sections of the cactus. Representations of San Pedro
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also show up on Moche ceramics, Nazca urns and Chimu ceramics. It has been
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suggested that cacti were under cultivation in Peru as early as 200bc
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(Davis 368). Establishing continuity between pre-Columbian use of this cactus
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and present day use is challenging. When the European explorers first landed
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in South America, their religion, Christianity, dramatically changed the
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indigenous cultures. European Christianity literally invaded the original
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region where the use of San Pedro indigenously evolved. "Under such pressures,
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the indigenous religious practices, including the utilization of Trichocereus
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pachanoi, undoubtedly were transformed"(Davis 372). In Peru, in Huacananda,
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the imported culture has totally replaced indigenous cultures. The San Pedro
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healing cult has survived, but is quite different than it was. In fact, the
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name San Pedro is from the Roman Catholic "St. Peter". Early observers saw
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that the San Pedro cult was so Christian that they erroneously concluded that
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it represented a strictly post-contact, colonial phenomenon(Davis 372).
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However, the archaeological evidence points to elements of the original
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ceremonies in the ceremonies I am reporting on. To understand the roots of
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San Pedro healing cult we need to understand the assumptions of South American
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shamanism in general. The elements are: 1) The belief in spirit guardians.
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2) The notion of particular places animistically endowed with supernatural
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power. 3) The concept of physical combat with disease demons or spirits.
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4) The close association of certain magical plants with spiritual power.
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5) The belief in spiritual or supernatural forces as the causal agents of
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illness(Davis 371). The healing role is performed by the shaman, or
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curandero. The shaman's world view is central to the meaning and function
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of the healing ritual. To the curandero, the existence of opposite forces
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does not mean splitting the world in two(the 'Sacred' and 'Profane') or
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establishing a rigid dichotomy between 'this' world of matter and the 'other'
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world of spirit. On the contrary, the curandero seeks to perceive unity in
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the dynamic interaction between the forces of good and evil through the
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attainment of 'vision'. Such a view of the world is very flexible
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and adaptable; it leaves room for the acceptance of new symbols and ideas and
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allows competing elements to enter into one's structuring of reality and the
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behavior determined by such structuring(Furst 123). For example, this view
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allows the shaman to see no contradiction between modern medicine and
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traditional curing. Nor does he see modern medicine as a threat to his
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vocation. He is seeking to assimilate scientific knowledge and techniques into
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practice by taking correspondence courses and reading medical literature.
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Basically, if he knows more about modern medicine, he will be more adept at
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healing people with San Pedro. The reasons that people wish a shaman to
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perform the ritual are diverse. They can be physical illness, or simply bad
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luck. In any case, the assumption is that there are spiritual forces which are
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causing these problems. In a ritual performed in Peru, on the night of February
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15, 1981, the patients had these problems: A girl who has been paralyzed, who
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also had back pain, stomach pain, and great depression. A family's cattle herd
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had got diseased and been reduced from 58 to 6. An aunt recently gone mad. A
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businessman who wanted to know who had embezzled from his business. Insanity
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caused by seeing a wife in the arms of another man(Davis 372). Briefly, the
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ritual consists of the shaman healing the patients with the conjunction of his
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own spiritual power, the mescaline which activates his power, and an altar,
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called a mesa. The mesa is covered with power objects, which are seen as having
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spiritual energy. The layout of the objects on the mesa is a key structure of
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the ritual. There are three fields on the mesa. The left is
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associated with death taking, and the right with life giving. The middle is
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either a separate field or a neutral zone. In either case, the middle is linked
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to the concept of balance, of mediating between good and evil. Only some of the
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shamans consider the two opposite sides good and bad. They are usually
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considered complementary halves of a whole, neither good or bad. This is a
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characteristic that is common to many indigenous symbolic systems(Furst 127).
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It is important to have the left field, which represents negativity. This is
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because this is the realm responsible for illness and bad luck, and
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consequently capable of revealing their sources(Furst 125). Objects on the left
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side are sometimes associated with animals such as snakes, deer, monkeys,
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frogs, foxes, cats, and birds of prey. These power objects usually include
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things of "Ancestors"(ie: artifacts from archaeological sites), poisonous herbs
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in bottles, and stones(from places of the dead(cemeteries or archaeological
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sites) The middle field, or neutral zone is dedicated to finding balance
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between the two opposite energies. Good luck herbs are placed here and a good
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luck charm is made during the ritual using these herbs. Balancing fields always
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have sun images. There are also magnetic or reflective stones. The right field
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often uses extensive Catholic imagery such as saints, and purificatory waters.
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Indigenous positive power objects always include medicinal plants,
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shells(fertility symbols), and the containers of the San Pedro infusion. In
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front of the fields there are meditation symbols as well as a representation of
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the shaman(Joralemon 22). The symbols on the right side are used to guide
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the creation of a proper herbal healing mixture. At the back of the mesa are
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six to twelve upright staffs. These are associated with the respective areas of
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the mesa they are standing in back of. Each shaman's layout of power objects
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on the mesa is quite diverse. Some of the various objects I found listed for
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the three fields are as follows; Right field: stones, shells, bowls, and a
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rattle. Neutral or balancing field: a bronze sunburst, a stone symbolizing the
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Sea, and a crystal "mirror". Left field: A deer foot, knives and cane
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alcohol. Other objects that shamans have used on their mesas include wooden
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staffs of tropical hardwoods, whale bones, quartz crystals, colonial knives,
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plastic toy soldiers, pre-columbian ceramics, brass lions and deer, antlers,
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wild boar tusks, silver plates, murex and helmet shells, dice, statues of the
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Virgin Mary, and many photos and paintings of Roman Catholic saints. Also, each
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patient places one personal offering on the altar(Davis 373). These personal
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offerings can be things like bottles of alcohol, bottles of scented water and
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red perfume, or objects to represent other patients who could not come. One man
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brought coins and hex stones for the proxy of a sick aunt who could not
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travel(Davis 372). The San Pedro healing ritual has always had the certain
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standard elements that I have been discussing. However, this ritual is also
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capable of adapting to different times' religious ideas, which is how the
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original ritual was transformed by Christianity (specifically, Roman
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Catholicism). The left field became associated with Satan, and the right field
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with Jesus and Mary. In one mesa structure, the neutral zone was governed by a
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saint who was a powerful magician before he converted to Christianity. All
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shamans have many power objects they use on the mesa. Despite often being
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Christian symbols,they function very much like the negative and positive forces
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and symbols do in native shamanism. The shaman does not consider these
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objects lifeless. Each is a focus of a particular force. Collectively, they
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are a projection of his own spiritual power, which becomes activated whenever
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the mesa is used in the conjunction with the drinking of the hallucinogenic San
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Pedro infusion. The ritual is always done at night. It consists of a
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lengthy preliminary purification ceremony and then the ritual itself. The
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ceremonial acts consist of prayers, invocations, and chants(accompanied by the
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beat of the shamanic rattle), addressed to all the supernaturals of the
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indigenous and Roman Catholic faiths. At midnight, when the purifying
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ceremonial acts are complete, there is some preliminary chanting, then all
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present must drink one to three cups of the ceremonial potion. The shaman takes
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the first cupful, and then the patients. Usually nothing is added to the San
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Pedro infusion. However, in cases of illness believed to be caused by sorcery
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some things may be added. These additional ingredients are usually powdered
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bones, certain plants, and cemetery dust or dust from archaeological ruins.
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Also, a purgative potion may be made from another plant which is to be taken
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after taking the San Pedro drink. Some shamans add strongly psychoactive plants
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like Datura, but this is considered by most to be drastic shock therapy(Furst
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119). In the beginning phase of the ritual each patient stands before the
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left side of the altar. As the mescaline begins to take effect, the shaman
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chants the patients name and visualizes the forms of animals that represent the
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poisons/problems of the patients. While each patient stands before the mesa and
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the shaman chants his name, everyone else stares at the staffs behind the mesa.
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Consensus among the hallucinating patients will be reached as to which staff is
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vibrating. The shaman then chants with the staff in his hand and this focuses
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his vision and activates the power of the staff and associated objects on the
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mesa. This focusing of vision helps the curandero "see" the cause of the
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patient's problem. This first part of the ritual is essentially to gain control
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of the negative forces that have been called into play(Furst 128). During
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this first part of the ritual, the shaman may pause to massage or suck on parts
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of patients bodies to extract the supernatural source of the affliction. In
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certain very serious cases, the forces which cause the illness are believed to
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be powerful enough to attack the patient during the curing session. This is
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dangerous and requires immediate emergency action. The shaman seizes a sword or
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staff and charges out beyond the mesa and the patients. He then conducts a
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ferocious battle with the attacking forces, which only he can see in his San
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Pedro visions. In one ceremony the shaman performs seven somersaults in the
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form of a cross,while grasping the sword in both hands with the sharp edge held
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forward. This is intended to drive off the attacking forces and shock the
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sorcerer who is directing them(Furst 130). The second part of the ritual is
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considered the most important part. The central field of the mesa is associated
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with balance and luck, and there are herbs of good fortune placed in it.
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Patients appear before the mesa and the shaman identifies which herbs are going
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to be used for that patient's good luck charm. The third phase is for
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identifying the particular herbs that will cure the patients' ailments. These
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herbs have been placed on the right side. After identification through
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hallucinations,the shaman tosses some shells as a form of divination to confirm
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if he made the right choices of herbs(Joralemon 26). This divination is a
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basic part of any San Pedro healing ritual. It shows an association between
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hallucinations, mesa objects, and the element of control that the shaman has
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over the ritual. Mesa artifacts are closely linked to mescaline-induced
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hallucinations in that they serve to anchor visualizations in such a way as to
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permit their application to the achievement of specific ends. By so controlling
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the drug experience, the shaman is able to direct the ritual toward healing
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objectives. In other words, this control allows the shaman to structure the
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course of a visionary episode so that it leads to the goal of curing(Joralemon
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24). At the end, some shamans blow perfume, water, sugar, and facial
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powder over everyone. Then there is a final benediction or prayer. Each
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participant is presented with the bottle of sacred healing herbs(Davis 373).
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The patients are sent on their way. The San Pedro cactus has a long history
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of being used for its psychedelic effects. It has often been used for healing
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in a ritual which evolved in Peru. This ancient ritual represents a journey
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from life-taking to life-giving forces. This is inherently a positive event.
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The use of the mescaline in the ritual to achieve this positive result is a
|
||
welcome contrast to many current negative attitudes towards psychedelic
|
||
experiences.
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||
|
||
Works Cited Davis, E. Wade. Sacred Plants of the San Pedro Cult. Harvard
|
||
University: Botanical Museum leaflets, 1983. Furst, Peter T. Flesh of
|
||
the Gods (The ritual use of Hallucinogens). New York: Praeger
|
||
Publishers, 1972. "Hallucinogens-A trip to nowhere." Current Health 2 January
|
||
1991: 14-16. Joralemon, Donald. Symbolic Space and Ritual Time in a Peruvian
|
||
Healing Ceremony. San Diego: San Diego Museum of Man; Ethnic
|
||
Technology Notes #19, 1984. Kluver, Heinrich. Mescal and Mechanisms of
|
||
Hallucinations. Chicago: University of Chicago Press, 1966. McKenna,
|
||
Terence. "Plan, Plant, Planet." Whole Earth Review Fall 1989: 5- 11.
|
||
Michaux, Henri. Miserable Miracle. Monaco: Editions du Rocher, 1956.
|
||
Rheingold, Howard. "Ethnobotany and The Search for Vanishing Knowledge."
|
||
Whole Earth Review Fall 1989: 16-23. "Trichocereus Pachanoi BR & R." Cactus
|
||
and Succulent Journal Vol. 56 1984: 103-104. --------------------
|
||
Traditional preparation of San Pedro is as follows: Remove spines. Finely chop
|
||
up about 6-12 inches(I've used a blender), depending on how deep you wish to
|
||
journey.....Boil in several quarts of water for three hours. Strain it, save
|
||
the water, and boil it again in a few more quarts of water for another three
|
||
hours..strain again. Both times, you may need to add water in order to keep it
|
||
simmering for three hours. The pulp may now be thrown out. Combine the two
|
||
extracts and boil down to a cup or two. This will take at least another hour.
|
||
(I have some literature that says you can just eat it, but I think that it is
|
||
easier to drink a cup of foul tasting liquid than to eat a foot long cactus!)
|
||
The percentage of mescaline is supposed to be approximately that of Peyote, so
|
||
that can be your guide when deciding how much to prepare. Having never taken
|
||
Peyote, I don't really have much basis for comparison. I know that the first
|
||
time,I took four inches and it didn't do that much...enough that I noticed it,
|
||
but not much more. Then the next time I prepared 12 inches, and, to use the
|
||
vernacular of my youth,"tripped my freakin' brains out". It was the first time
|
||
I'd ever experienced Mescaline and it was beautiful, wonderful, spiritual, and
|
||
indescribably nice. If you are prepared for a strong psychedelic experience I
|
||
would suggest 12 inches. It is best taken in two doses, 45 minutes apart, to
|
||
minimize the shock to the system. My literature suggests that it isn't nearly
|
||
as physically nauseating as Peyote. I have not found it to be very bad. I warn
|
||
you that it tastes TERRIBLE!, and you probably will want to cook it down to a
|
||
very small amount of liquid(a cup or two total), because of this. ------------
|
||
-- And yes, it's true, Trichocereus pachanoi is a legal ornamental cactus
|
||
and very few people know of it's true nature. I have purchased or seen them in
|
||
Fred Meyer, Jerry's home improvement store,and in "the indoor garden" store on
|
||
11th street. I have been told they are readily available at local nurseries. I
|
||
have mail ordered several as well. There are at least two mail order cactus
|
||
companies that carry them. Unfortunately,the ones I've seen are always quite a
|
||
bit less than 12 inches high. San Pedro is a very fast growing cactus, and,
|
||
under ideal conditions, can actually grow up to a foot a year! Treat them like
|
||
a normal cactus except, give them more water and much bigger pots than regular
|
||
cacti. The soil can be ordinary potting soil, mixed with cactus mix. San Pedro
|
||
is a very easy to grow and very adaptable plant. It makes a great house plant.
|
||
It is possible to buy them in large sizes, but as I said, it's unlikely. If you
|
||
do find a four foot T. pachanoi, buy it! The biggest one I've seen around town
|
||
is about 8" high. The ones I mail ordered were about 6", but have grown
|
||
impressively. That's ok, I'm willing to wait. I have several out on my porch.
|
||
I have them in a window during the winter and out on the porch all summer. When
|
||
compared to the slow growing Peyote, San Pedro grows remarkably quickly. It's a
|
||
relatively short period of time before they're big enough to use. And of
|
||
course, don't mention trips, or mescaline or anything while buying them. ------
|
||
--------------- It is so funny to find mescaline, the key to a deeply sacred
|
||
and culturally/religiously significant hallucinogenic experience...........in
|
||
Fred Meyer, the bastion of mainstream America,a veritable symbol of non-altered
|
||
consciousness. Fred Meyer is so plain and mainstream and "normal"....I really
|
||
enjoy finding a deeply sacred hallucinogenic plant for 7 bucks on the discount
|
||
rack! if they only knew......the vast majority of people will walk right on by
|
||
the cactus and not have the faintest clue of it's significance -----------
|
||
Absolute respect and caution are always in order when considering psychedelic
|
||
adventures. ----------- I hope this information brings you joy, peace,
|
||
introspection, and helps you progress on your path.
|
||
|
||
Sincerely, T.pachanoi
|
||
|
||
|
||
|
||
|
||
|
||
(This file was obviously written by a very knoweledgable person, I excluded
|
||
his real name because it was his wish to do so. I thank him for having the
|
||
time, and for doing the research it took to write this file. With people
|
||
like this we will not have a 'strike 2' in the psychedelic revolution.
|
||
This file was uploaded to Altered Consciousness BBS on 4-21-94 by the writer.
|
||
Converted to ASCII format on 4-22-94 by Mescalito Ted, I take all
|
||
responsibility for punctuation and/or format errors. I converted it to ascii
|
||
form so it would be readable by all, but I didn't do it justice because the
|
||
return codes were not recognizable by any prgms I currently have.
|
||
Altered Consciousness BBS rose on 04-10-94 to help those on the path towards
|
||
enlightenment through the use of psychotropics (entheogens). The number
|
||
is 206-652-3086. Please help support the movement.) The board was risen
|
||
for many reasons... One of those is for those who may not have FTP access
|
||
and another is that so people may speak freely without having to worry
|
||
about 'watchdogs' reading every word they wish to speak.
|
||
|
||
-Mescalito Ted-
|
||
|
||
|
||
|
||
|
||
|
||
|
||
|
||
__ __ ______________________ ______________
|
||
/ \\ /.~\ /__ __/ ~/ __ ~\/ ~/ ~\ INDEPENDANT
|
||
//|:\\ // /\\_/. /\/ _/\___/. // / _/\__/ . / \ -=FOREVER=-
|
||
/ . \\ // / / / /./_ / \ // _ _/ . _/ \/ / / /\
|
||
/. |. \/. / / / /// ____ /. / / / ____/ / / /// 2 Nodes
|
||
// || // /_/_/ /./ / / / . / ///| Ringdown
|
||
/_____|__/_______\__///______ /___/ /________/________/ / :14.4/1.5Gigs
|
||
Y________\________\__/_______/\__/___/\_______/_________\/; .xxx-xxx-xxxx
|
||
: _____ _____ ______ /\____ ____\__\/ _________ /\____ ________________
|
||
. / __~//._ ~//. ~// _____\/ __~/ __//._ ~/ /~//._____\/. ~/ _/ __/ __/
|
||
/./__ // / /// / .//___ \_/./___//_ // / / /.//___ \_// / / _/ /_/ /_
|
||
_/____//____//__/__\_____| /____/___//____/___/_____| /__/_/__/_ /_ ~/
|
||
\________________________ /_________________________ ./_________/ __/ /
|
||
=_*_=_ _Y_ _ _ _ _<>_=_*_<>\/_ _=_ _=_ _=_ _=_ _=_ _*_=\/_=_Y_ __=_*_=_ /
|
||
~ ~ Y ~ | ~ Y ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ | ~~ ~ ~ Y ~
|
||
| : : Th0usands&ThousaNds Of tExt fIleS >OnLine< ; |
|
||
We are not engaged in any illegal activities, we are engaged in speech, and
|
||
speech is protected. The freedom of information shall never die as long as
|
||
a few dedicated people continue to fight for our given rights!
|
||
Fighting for entheogens everywhere. Long live Teonanactyl
|
||
|
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