Journey Through Time And Space

"Virtually every item in nrty range of vision was transformed. The alarm clock was a work of art from a Cellini studio, Alice's gaudy jewelry was on loan from tii£ Empress Josephine, The faces of my companions radiated light. Auras shone around their bodied. For just a . moment I fait an mextsrwihl* Unship wUi them.

Steve muttered something and brokb the spell. His utterances seemed superficial and inappropriate. Words were useless; speech was a waste of time—

Picces of lint on my trousers sparkled tike lustrous sequins. A painting on the wall began to move. The horses in the picture were stamping their hoofs and snorting shout the canvas

I sniffed the cloves, and their fragrance seemed in envelop my whole being. I feoeamc Ihe odor as I inhaled and exhaled. The candy was equally sensational; 1 became the taste."

"...To majestic orchestral accompaniment, ! envisioned myself in ihe cmirt of Kufaia Khan. I admired the rich brocade of the emperor's gown, noted the finely detailed embroidery of the com tiers' cloaks and ^vfis impressed by the brilliant color« and textures of the nobles1 clothing. At that moment, a peacock strutted by and put the emperor'» clothes to shame.

Suddenly, I was at a concert being held in an tmmensfc auditorium, ft struck me thut I wes in some futuristic Utopia. The architecture exceeded the wildest1 geometric formulations of. either Eero Saarinen tir Buckm instcr Fuller

Within m instant 1 was at Versailles. Benjamin Franklin was in conference with the king and queen of France. The royal couple were elaborately gowned in crowns, jewels, satins and furs. Franklin, however, had a better sense of humor, and the members of the entourage were giving him their attention.

1 knew that the record on the turntable had been changed, became franco yielded to Spain. 1 was caught up in a frenzied whirl of flamenco dancers and gypsy guitars. @ne giri began throwing roses int^ the air. Tbty exploded like firecrackers.

The scene shifted to the New World, I ws* with ThototJi Jetfarson at MenUceHo as be was explaining m newest iiiveiutoft to a graqpfrtf fttends. The newtSrt prodWt af JrffenanV faiih tiuM&ri mwte stani m Oiet aQ four fna^!*** ^itrilir .Oft" mm*

d*\iee they pfJortn0&

- , I Stanley Knpprter

, "An Adverttunsiii Psilocybm/* 1971»

trip is shorter, lasting about five or six hours, and for this reason it is preferred by some psychotherapists, especially those working with groups or with children. Like LSD, psik>cybin in directed therapy can disclose the deep-rooted mechanisms of neurotic disorders, and it was used extensively in psychotherapy in the late Fifties and eacLy Sixties, before it fell under the same laws banning the other synthetic psychedeli.cs. All species of Psilocybe and Panaeohts are presently illegal, though law enforcement can scarcely cover the realm of mushroom gathering that currently prevails.

PsiLocybin and psiLocybian mushrooms have been consistently, misrepresented on the illicit, psychedelics market.. There was occasionally some pharmaceutical psdocybin available on the street in the eatdy and mid-Sixties, and dried mushroom caps were brought back from Mexico by people who traveled there in increasing numbers to participate in mushroom ceremonies and' collect their own specimens. But when underground users, made cautious by widespread reports of alleged LSD-caused chromosome damage and the STP overdose fiasco, began to demand '"organic"' psychedelics, ordinary, store-bought mushrooms laced with LSD (dubbed PseudopsUocybe hofmannii by B. Rat<i)iffe) appeared on the streets purporting to be the sacred mushroom, out that aspirin and coffee caused more chromosome abnormalities than acid.

An upsurge in sacred mushroom hunting began in the late Sixties and continues unabated. Americans journeyed to Mexico, where the mushrooms cost from 40 cents to four dollars per trip, depending on whether they are scored in the mountain villages or in the citjes. People who went to Colombia in the eanly Seventies for a rendezvous with Mama Coca found that Psilocybe mushrooms were plentiful there. Around this time several underground mushroom guides pointed out a fact already known to some older residents of the Pacific Northwest coast, from Bolinas, California, to British Columbia: Stropharia cubensis was obtainable during the rainy season. Particularly active varieties have been found in western Oregon and the Puget Sound area. S. cubensis is the most ubiquitous hallucinogenic mushroom in the U.S., if not the wodd: it is the only species not endemic to a particular area.

Mushrooms not eaten when picked can be dried or freeze-dried with only slight loss of potency. The latest development in illicit, use is home-grown magic mushrooms. Since 1975jars of S. cubensis grown from spores on sterile rye fungus have been cultivated and sold. One Mason jar containing mycelium (a network of threadlike OJaments comprising the main body of the fungus) capable of producing a substantial number of mushrooms costs about $75. It is no longer necessary to1 seek oul psychedelic, mushrooms in rain forests and cow pastures. '"The flesh of the gods'" can be grown al home in a jar, harvested in six weeks and ealen in a darkened room al night while listening to Maria Sabina's mushroom chants on a stereo headset..

PEYOTE/MESCALINE. The divine caclus peyóle, which Schultes called the ''prototype of New World plant hallucinogens'' grows only in the Rio Grande Valley, from the Texas border to just north of Mexico City, and parts of the southwestern. U.S. The name is from Ihe Aztec peyotk its use extends far back before the invasion of the Spanish, who called it the "diabolic root" and associated it with paganism and demonology. The earliest European historians, Sahagun and Hernandez, described it as a supernatural protector from danger that gave the Indians the courage to fight, as an allayer of hunger and thirst (as coca was for the Incas), as a bestower of clairvoyance and visions "either frightful or laughable."

Peyole may have been the first psychoactive drug to be banned in the New Wonld; at any rate, its history resembles that of the other native hallucinogens. After centuries of religious-political suppression, its ritualistic use survived among a few Mexican tribes-the Huichol, Cora and Tarahumara. Present-day Huichols slUl have their ceremonial peyote-gathering trek. But it was the Plains Indians who rediscovered and revitalized peyole worship in the 1880s, when American polices drove Ihe Kiowas and Comanches into Mexico. Peyole use spread rapidly among the other tribes, including the Cheyenne, Pawnee, Arapaho, Chippewa, Blackfool, Crow, Sioux, Delaware-about 50 in all. Two Indians, John

Stropharia cubenais

Lophophora wiiliamsii-peyote

Stropharia cubenais

Lophophora wiiliamsii-peyote

Oblivious to the twentieth century around them, a group of peyoteros line up lo pass "from this to the other w orJd"

Wilson (or Wovoka, a leader of the Ghost Dance movement) and Q nan ah Parker (a Comanche chief) bad religions experiences with peyote in Mexico and were leaders of the cult in the U.S. The new religion, its form somewhat Christianized, served the Indians well at a crucial time in their history, when they were being herded into reservations and suffered suppression of their culture. Peyote is a much safer substance than reel mescal bean, its predecessor as a psychoactive substance with religious and magical uses.

Peyote (Lophophora williamsH) is a gray-green spineless cactus with a small dome-shaped head having tufts of whitish hair and a long root shaped like a carrot.. It blooms briefly, with a white flower. The cacti grow in clusters, the roots interconnected beneath the ground. The plant contains about 50 alkaloids, but the psychoactive mescaline is found at the top. Cut off and dried in the sun, the grooved tops (called peyote or mescal buttons) keep their potency over long periods of time and over great distances, but the buttons are somewhat more potent when eaten fresh. It takes up to several hours to chew the buttons (after the whitish hair is removed) because of their toughness and extreme, nausea-provoking bitterness. Relatively inexperienced non-Indian users wül often grind the buttons into a powder to be eaten with honey or drunk with fruit. juice or as a tea. but it still takes a while to get it down.

Peyote is the sacrament of the Native American Church, which has about a quarter of a million Indian members, or about a third of the Indian population of the U.S. The church was organized in 1918 with the help of James Mooney, an anthropologist from the Smithsonian Institution, who was the first recorded white participant in a peyote ritual in the eauly 1890s. Religious suppression, particularly from hostile Christian missionary groups backed up by state and federal legislators, did not abate until 1937, when it was ruled that peyote could be used-but only in religious services by bonafide members of the Native American Church. However, certain states completely outlawed the use of peyote (for example. California) until the 1960s.

Peyote worship meetings are regularly held in teepees after sundown on Saturday night. Worshippers sit in a ciixile around a crescent-shaped altar, chew anywhere from 4 to 30 buttons and communicate directly with the Great Spirit, through the medium of peyote. The road man functions like the curandero, leading the service with prayers and chants, controlling dosage and programing the ritual events. He is assisted by a drummer man, cedar chief a ad fire

Oblivious to the twentieth century around them, a group of peyoteros line up lo pass "from this to the other w orJd"

Continue reading here: The Powers Of Peyote

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