White Witchcraft for Beginners
Among the diverse native peoples of the Amazon basin, ayahuasca has been known by a variety of names, including caapi, yage, natema, mihi, kabi, pinde, and dapa. Ayahuasca is perceived as a magic intoxicant, of divine origin, which facilitates release of the soul from its corporeal confinement, allowing it to wander free and return to the body at will, carrying with it information of vital import (Schultes and Hofmann 1992). Among native peoples, ayahuasca was traditionally used for purposes of magic and religious ritual, divination, sorcery, and the treatment of disease (Dobkin de Rios 1972). Living among the Cashinahua of the Peruvian Amazon, the anthropologist Kenneth Kensinger (1973) identified ayahuasca induced visions as integral to the genesis of volitional behavior. These visions are perceived as the experiences of an individual's dream spirit, which has access to knowledge contained in the supernatural realms. Kensinger has described how the Cashinahua use ayahuasca as a...
The primitive view of drugs (still evident in many cultures and policies) is that a drug itself has the ability to act on people apart from consumption, a view understandably held by those without a scientific understanding of physical properties and effects on human physiology. For instance, traditional sorcery relied on claims about the innate powers of certain substances to act at a distance drugs could be worn in an amulet, offered to a deity, or laid on the doorstep of an enemy to work their magic. Many cultures viewed drugs themselves as moral agents worthy of blame, much as ancient Greek and medieval Christian cultures are said to have assigned moral responsibility to inanimate objects and animals. Even today, for example, members of the Native American Church believe that peyote
Building on the foundations of shamanism in the English house scene, Americans in San Francisco focus on the techno side. While the English rave has a quality of medievalism, tribal energy, and Old World paganism, the American cyber disco is the most modern mutation of bliss induction, and uses whatever means necessary to bring people into the fractal pattern.
She goes out, still staring at her thumb, to search tor tobacco and or cannabis. Although these kids are far out on a technopagan limb, their familial interactions look as traditionally patriarchal as the Bunkers. In one sense they seem to have taken cyber paganism the farthest. Their model of the human being is really that of the computer with will. But in another way, they appear to have adopted a more sexist and radically traditional value system than their parents could have had. The Coyotes have all become pack animals, roaming the streets for adventure, while the Kalis stay at home, shop for clothes, or mix potions.
Cacti and as it is very strong, after they drink it they remain without judgment and deprived of their senses, a.io they see visions that the devil represents to them As with Peyote in Mexico, the loman Church fought against the S n Pedro cactus This is the plant with which the devil deceived the Indians m their paganism, using it for their lies and superstitions . . . those who drink lose consciousness and remain as if dead and it has even been seen that some have died because of the great frigidity to the bram Transported by the -ink, the Indians dreamed a thousand absurdities and believed them as if they were true sanity, for c ivination, to undo love witchcraft, to counter all kinds of sorcery, and to ensure success in personal ventures. It is only one but the principal one of many magical plants known to and used by shamans and collected near sacred lagoons high in the Andes. At these lagoons, shamans go annually for purification and to visit special individuals, experts in...
Drug practices, a development epitomized in Ihe tremendous success of the series of books aboul don Juan, Yaqui brujo (sorcerer and drug plant guru). The value placed on the educational and recreational uses of psychedelics, or hallucinogens, by the generation thai spans the Fifties Beats, the Sixties Hippies and the Seventies occult . seekers and spiritual adveiilurers-in short, the Generation of Heads-has helped encourage renewed interest in psychoactive herbs and plants in the comext of organic highs, natural foods, body consciousness, conventions with dolphins and house plants, paganism, astrology and genelic mysticism.
She was a young girl in a New England village who had been accused by her neighbors of witchcraft, because she was having unusual experiences of a spiritual nature. A group of villagers dragged her one night to a nearby birch-grove, fixed her to a board, and drowned her head-first in a cold pond. In the bright moonlight, she was able to recognize among her executioners the faces of her father and husband in her present lifetime. At this point, Tanya could see many elements of her current existence as approximate replicas of the original karmic scene. Certain aspects of her life, including specific patterns of interaction with her husband and her father, suddenly appeared to make sense, down to the most specific details.
In the preceding chapter it was suggested that visions of jaguars, anaconda snakes, and the like are expectable images in a tropical forest setting. After all, one would hardly expect psychedelic visitations from Asian tigers or African lions among the Tukano they would be even less likely here than in the urban slums of Amazonian Peru, where healers called ayahuasqueros employ the vine of the souls in the psychotherapeutic curing of super-naturally caused illnesses, especially those associated with witchcraft. Such emotional or psychosomatic maladies are a common complaint among the culturally and economically uprooted and psychologically disoriented Indians who have left, or been displaced from, their traditional lifeway in the forest (cf. Marlene Dobkin de Rios, The Visionary Vine Psychedelic Healing in the Peruvian Amazon 1972 ).
Unlike peyote and other exclusively New World hallucinogens, the genus Datura is cosmopolitan and it and other members of the Solanaceae (potato or nightshade family) have played a role in religion, magic, divination, sorcery, and medicine in different parts of the world, apparently since ancient times. The family consists of more than 90 genera, with no less than 2,400 species, including such disparate plants as the potato, eggplant, nightshade, peppers, tomato, tobacco, petunia, Datura, and many others. Only a few of these are known to be truly hallucinogenic, although Mesoamerican Indians, among others, attribute at least narcotic or medicinal properties to several solanaceous genera, among them Solandra and species of Solarium.
Even in Greek mythology there is reference to poison. The Greeks attributed the discovery of poisonous plants to Hecate, the goddess of sorcery. An example of poison being used for murder is the story of Medea, daughter of the Sun-God Apollo. She became the wife of Ageus, King of Athens. Ageus' son, Theseus, returned to Athens to claim his rights and Medea resented this and vainly attempted to poison Theseus with a poisoned goblet. That same year, Ageus was poisoned by a court eunuch named Bagoas who had his own political ambitions. Arses was the oldest son of Ageus. Bagoas placed him on the throne after the murder of his father, expecting to use him as a puppet ruler. Evidently, Arses had too much of a mind of his own and so, after a short reign of only two years, Bagoas also had him poisoned.
Above left The yellow blossom of the rare variety of Atropa belladonna var lutea. The yellow Deadly Nightshade is regarded as particularly potent for magic and witchcraft. Since antiquity several members of the Nightshade family have been associated with witchcraft in Europe. These plants enable witches to perform feats of occult wonder and orophecy, to hex through hallucinogenic communication with the supernatural and transport themselves to far-off places for the practice of their nefarious skills. These inebriating plants were mainly Ken-bane, Hyoscyamus albus and H. niger Belladonna, Atropa belladonna and Mandrake, Mandragora officinarum. All four species have long histories of use as hallucinogens and magic plants connected with sorcery, witchcraft, and superstition. The extraordinary reputation of these plants is due primarily to the bizarre psychoactivity that they possess 1'heir similarity in effects is the result of similarity in chemical constitution. When young people were...
Memoirs of Millbrook are rarely coherent. What is offered is a series of snapshots Tim astride a horse painted blue on one side, pink on the other Tim popping into the kitchen exclaiming, Jesus Christ, do I have to fuck every girl who comes into this place 1 Metzner tinkering in his electronics laboratory, producing eight-hour tapes that Leary and Alpert would listen to in the meditation room, waiting for the whispered instructions to lift their imprints R. D. Laing performing a sufi ballet in the kitchen Alan Watts interpreting the I Ching, fire crackling in the huge central fireplace, shadows dancing like Tibetan temple gods across the ceiling or Maynard Ferguson standing on the rooftop sending long trumpet rills snaking out over the gardens, in which another jazz legend, Charlie Mingus, could sometimes be found pruning the rosebushes. A golden year, was Alpert's memory of those first months at Millbrook. Leary, characteristically, was more dramatic On this space colony we were...
So, like house music and its ability to 'condense' time through juxtaposition ol historical 'bytes', Green Fire's witchery gives him an active role in the creation oi the moment. The ancients call forward in time to the present, giving Green Fire the techniques of sorcery, while the light from the future calls back in time through computer technology.
Figure 58 - Woodcut entitled Cooking Witches by Baldung Grien (1514). Such cultural practices undoubtedly included familiarity with psychotropic mushrooms, even though such knowledge was considered pagan at the time. The practice of witchcraft was maligned and accused witches were persecuted, tortured and executed, as the Christian Inquisition was desperate to suppress pagan beliefs and wisdom. Figure 58 - Woodcut entitled Cooking Witches by Baldung Grien (1514). Such cultural practices undoubtedly included familiarity with psychotropic mushrooms, even though such knowledge was considered pagan at the time. The practice of witchcraft was maligned and accused witches were persecuted, tortured and executed, as the Christian Inquisition was desperate to suppress pagan beliefs and wisdom.
The depth and breadth of psychedelic plant use by New World residents surprised and alarmed European settlers. Their reaction may have been due to the relative lack of psychedelic plants and mushrooms in Europe. Just as important was the association of mind-altering substances with witchcraft. The Church effectively suppressed information about the use of those materials in both the Old and New Worlds and persecuted bearers and practitioners of that knowledge. It is only in the last fifty years that we have realized that Mexican Indian use of magic mushrooms did not entirely die out in the sixteenth century.
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