Spanish colonial clergyman Bernardino de Sahagun described a peyote search and ceremony which "resembles that of the modern Huichol in several important respects.
During the hunt, witnesses note that the "placement of the pilgrims was maintained consistently. Since the home fire must be kept burning during the entire time of their absence, a large volume of wood is collected and transported back to the rancho.
To begin the sacred home fire, the shaman places one large piece aimed east to west, then another pointed north and south. From that point on, the person's sins were expunged, and they could begin the journey as the gods, the "Ancient Ones. Like a deer, the shaman "stalks" the plant, gradually getting nearer, and then fires two arrows into the plant; the "peyote-deer" is thus captured. The horns of the Deer-Man, Kauyumari, are placed on the ground adjacent to the plant.
Since the peyote was shot with a weapon, a portion of its "life-blood," or kupuri, is believed to have escaped; the shaman uses his sacred feathers -- moving them up and down -- to push the spiritual essence back into the plant. They were made sacred by anointment with these waters[. Without this ritual, they are merely beautiful but not sacred or suitable as offerings. Later, the group is sent to search for and collect additional peyote, which is handed to the shaman and stored in his ritual basket.
Returning to their pitched camp and the smoldering fire, the shaman flings water toward the "four directions" and the fire itself, after which each pilgrim drinks a small quantity of the sacred water. All of the pilgrims present take a larger quantity of peyote than initially, and stare into the fire as the effects take hold.
One of the most important tasks is for the group to catch a deer by the use of a snare; the animal must be caught alive so that the shaman can speak to him, and explain the rational for his "sacrifice. Rich in meaning and complex in execution, Huichol beliefs have been studied by modern scholars for more than a hundred years -- and still every detail is not fully understood. In no manner is the Huichol way of life spiritually or intellectually primitive.
Many scholars have noted that Huichol "symbolic and ritual life are elaborate, profound, and subtle. Without the shaman working to keep the people unified, "the spirit starves. Without social structure, the body starves. Ries, citing Myerhoff, p. Found by their living descendants, they are taken into the home and cared for. In return, the crystalline ancestors "provid[e] aid to their relatives.
Shamanism: Archaic Techniques in Ecstasy. New York: Pantheon. Fikes, J. Lanham, Md: AltaMira Press. Mexconnect Staff. Cornell University Press. Ries, N. Anthropology and the Everyday, from Comfort to Terror.
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Neither sought the conflict. Al Smith, a substance-abuse counselor to Native Americans, wanted only to earn a living. Dave Frohnmayer, the attorney general of Oregon, was planning his gubernatorial campaign and seeking care for his desperately ill daughters.
But before this constitutional confrontation was over, Frohnmayer and Smith twice asked the U. Supreme Court to decide whether the First Amendment protects the right of American Indians to seek and worship God through the use of peyote. The Court finally said no. Garrett Epps tracks the landmark case from the humblest hearing room to the Supreme Court chamber—and beyond. This paperback edition includes a new epilogue by the author that explores a retreat from the ruling since it was handed down in Weaving fascinating legal narrative with personal drama, Peyote vs.
Guide to cultivating peyote and other psychoactive cacti and extracting active properties, including obtaining seeds, growing a variety of cacti, cloning, and grafting, and extracting the maximum output of mescaline and other alkaloids, descriptions of procedures used for extracting mescaline from peyote and San Pedro, and legal aspects prepared by Attorney Richard Glen Boire.
Author : Daniel C. Swan Publisher : Univ. Its story, however, extends deep into prehistory: the earliest Andean cultures depicted mescaline-containing cacti in their temples. Mescaline was isolated in from the peyote cactus, first encountered by Europeans during the Spanish conquest of Mexico. During the twentieth century it was used by psychologists investigating the secrets of consciousness, spiritual seekers from Aleister Crowley to the president of the Church of Jesus Christ of Latter-day Saints, artists exploring the creative process, and psychiatrists looking to cure schizophrenia.
Meanwhile peyote played a vital role in preserving and shaping Native American identity. Drawing on botany, pharmacology, ethnography, and the mind sciences and examining the mescaline experiences of figures from William James to Walter Benjamin to Hunter S. He explains how sacramental plants do not distort reality as many fearfully believe but gloriously unveil it, pulling the mind out of its cosmic slumber and revealing a world that is finally real and full of meaning.
It has been revised many times. This is the latest edition the fifth, enlarged edition , now back in print. For decades, readers on peyotism have enjoyed Weston La Barre's fascinating original study, which began when the author at age twenty-four, studied the rites of Native American tribes using Lophophora williamsii, the small, spineless, carrot-shaped peyote cactus growing in the Rio Grande Valley and Southward.
The Peyote Cult includes discussions of contemporary drug culture and experiments with altered states of consciousness and psychedelic drugs, including Timothy Leary, Richard Alpert and Carlos Casteneda. La Barre looks at the legal aspects of drug use, ritual drug use including in the Native American Church , and the increasing spread of peyotism from the South-West to other Native American tribes. La Barre also explores related issues, such as anthropology, economics, chemistry, botany, pharmacology, and archeology.
The Peyote Cult is still quite generally considered to be the one outstanding work on peyote La Barre follows the search for the 'mystic experience' through use of chemical substances - a new fashion albeit as old as history - in an unusually objective manner. Richard Evans Schultes, Psychedelic Review The Peyote Cult includes extensive bibliographic and reference material, including lengthy and in-depth bibliographical essays and notes on audio and media material as well as journals and books.
Illustrated with photographs and diagrams. La Barre's masterwork is The Ghost Dance: The Origin of Religion , which draws together his explorations of shamanism, world religion, Native American culture, altered states of consciousness and the use of drugs in belief systems. Of all the things humans rely on plants for—sustenance, beauty, medicine, fragrance, flavor, fiber—surely the most curious is our use of them to change consciousness: to stimulate or calm, fiddle with or completely alter, the qualities of our mental experience.
Take coffee and tea: People around the world rely on caffeine to sharpen their minds. But we do not usually think of caffeine as a drug, or our daily use as an addiction, because it is legal and socially acceptable. And why, for example, is making tea from the leaves of a tea plant acceptable, but making tea from a seed head of an opium poppy a federal crime?
In This Is Your Mind on Plants, Michael Pollan dives deep into three plant drugs—opium, caffeine, and mescaline—and throws the fundamental strangeness, and arbitrariness, of our thinking about them into sharp relief. Exploring and participating in the cultures that have grown up around these drugs while consuming or, in the case of caffeine, trying not to consume them, Pollan reckons with the powerful human attraction to psychoactive plants.
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