KavaKava or Piper methysticum کاوا کاوا یا فلفل استرالیایی

 

کاوا کاوا که به نام فلفل استرالیایی مشهور است یکی از بهترین مواد شادی اور و انرژی زا در دنیا است .زادگاه اصلی کاوا جزایر اقیانوس آرام،است .

 بومیان استرالیا و جزایر اقیانوس ارام هزاران سال است که  از این گیاه استفاده می  کردند.

 اولین دانش و آگاهی غرب از این گیاه به یکی از سفرهای دریایی کاپیتان جیمز کوک بر می گردد که در دهه های 1700 صورت گرفت.

بومیان این جزایر از این گیاه به عنوان بخشی از آداب و رسوم قبیلگی خود استفاده می کردند به طوری که گیاه مزبورمورد  توجه بسیاری از گردهماییهای اجتماعی محسوب شده است.نوشیدنی تهیه شده از ریشه های کاوا سبب کرخ شدن دهان میشود.

ماده مخدر در این گیاه ترکیبات پپریدین است . 

این گیاه در درمان اضطرابات بسیار موثر است .و خوردن نوشیدنی محتوی کاوا باعث افزایش نیروی بدنی و جنسی و رفع افسردگی و شادی می شود .

 در قرن بیستم گیاه مزبور به بسیاری از بازدید کنندگان جزایر اقیانوس آرام نیز داده شد. هیلاری ردام کلینتون و پاپ ژان پل دوم نیز در مراسم و ضیافتهای رسمی و خوشامدگویی همانند جانسون رئیس جمهور آمریکا و همسرش خانم لیندون بی جانسون در سال 1966 طعم این گیاه را چشیدند. 

ریشة این گیاه می تواند نگرانی متأثر از فشار روحی و همچنین اثرات اختلالات ناشی از نگرانی را کمتر کند. مصرف این گیاه در حد پایین سبب نشاط و بیداری میشود، و در حد مصرفی بالا، مواد شیمیایی موجود در ریشه سبب خواب آلودگی میشود.  

کاوا مادة مسکن خفیف است (برخلاف الکل و داروهای ضد اضطراب). پزشکان معالج آنرا برای درمان درد و سفتی عضلات بدن، نگرانی، کم خوابی، نگرانی ناشی از یائسگی، صرع کنترل نشده، و درد تجویز می کنند. امروزه انواع مختلف ان به صورت قرص کپسول و پودر و نوشابه موجود است

 Kava is consumed in various ways throughout the Pacific Ocean cultures of Polynesia, Vanuatu, Melanesia and some parts of Micronesia and Australia. Traditionally it is prepared by either chewing, grinding or pounding the roots of the kava plant. Grinding is done by hand against a cone-shaped block of dead coral; the hand forms a mortar and the coral a pestle. The ground root/bark is combined with only a little water, as the fresh root releases moisture during grinding. Pounding is done in a large stone with a small log. The product is then added to cold water and consumed as quickly as possible.
The extract is an emulsion of kavalactone droplets in starch. The taste is slightly pungent, while the distinctive aroma depends on whether it was prepared from dry or fresh plant, and on the variety. The colour is grey to tan to opaque greenish.
Kava prepared as described above is much more potent than processed kava. Chewing produces the strongest effect because it produces the finest particles. Fresh, undried kava produces a stronger beverage than dry kava. The strength also depends on the species and techniques of cultivation. Many find mixing powdered kava with hot water makes the drink stronger. However the active ingredients of kava, such as Kavalactone, are ruined at 140 °F (60 °C).^{[citation needed]} Most tea steeps at 180 °F (82 °C) for at least a couple of minutes which will reduce the potency of the kava.
In Vanuatu, a strong kava drink is normally followed by a hot meal or tea. The meal traditionally follows some time after the drink so that the psychoactives are absorbed into the bloodstream quicker. Traditionally no flavoring is added.
In Papua New Guinea, the locals in Madang province refer to their kava as "waild koniak" ("wild cognac" in English).
Fijians commonly share a drink called grog made by pounding sun-dried kava root into a fine powder, straining and mixing it with cold water. Traditionally, grog is drunk from the shorn half-shell of a coconut, called a bilo. Grog is very popular in Fiji, especially among young men, and often brings people together for storytelling and socializing. Drinking grog for a few hours brings a numbing and relaxing effect to the drinker, grog also numbs the tongue and it is typical that grog drinking be followed by a "chaser" or sweet or spicy snack to follow a bilo

The roots of the plant are used to produce a drink with sedative and anesthetic properties. Kava is consumed throughout the Pacific Ocean cultures of Polynesia (including Hawaii), Vanuatu, Melanesia and some parts of Micronesia. Kava is sedating and is primarily consumed to relax without disrupting mental clarity. Its active ingredients are called kavalactones. A Cochrane Collaboration systematic review of its evidence concluded that it was likely to be more effective than placebo at treating short-term social anxiety. Safety concerns have been raised over liver toxicity largely due to the use of stems and leaves by supplement makers, as opposed to solely the root of the plant as dictated by traditional uses. However, based on a retrospective study of retained Piper methysticum drug materials in Germany, the alkaloid pipermethystine, occurring to about 0.2% in the leaves, is an unlikely cause for the observed hepatotoxicity. Whether kava hepatotoxicity may be due to contamination with aflatoxicosis or other mould hepatotoxins, requires further studies Heavy use of kava with comorbid alcohol consumption or an existing liver condition appears to lead to malnutrition, weight loss, liver damage (causing elevated serum γ -glutamyl transferase and high-density lipoprotein cholesterol levels), renal dysfunction, rashes, pulmonary hypertension, macrocytosis of red cells, lymphocytopenia, and decreasing platelet volumes

 

BOTANICAL CLASSIFICATION

Family :

Piperaceae

Genus :

Piper

Species :

methysticum

COMMON NAMES

Kava; Kawa; Awa; Waka; Lawena; Sakau; Yaqona

EFFECTS CLASSIFICATION

Depressant; Intoxicant

DESCRIPTION

Kava is a tropical evergreen shrub with large heart-shaped leaves and woody stems. Its thick roots are mashed or ground and made into a cold beverage used similarly to alcohol. It has a long history of ritual and recreational use in Pacific Polynesia and is now a common herbal product.

 

Anthropological evidence suggests that Kava has been cultivated and consumed by humans for well over 3000 years . It is still used today by a wide range of Pacific societies for spiritual, medicinal, and recreational purposes. Kava is deeply integrated into the culture of these societies and and its use is surrounded with ritual when Kava is used for any purpose. The giving and receiving of the root is often involved in life passages such as weddings and funerals. As it is with many other psychoactive plants, the consumption of Kava is associated with the spirit world and is used to contact ancestors and for divination. The feelings of camaraderie that Kava drinking evokes have made it a symbol for peace and friendship in many island nations of the Pacific.

 

Kava, piper methysticum, is a hardy perennial belonging to the pepper family, piperaceae. Cultivated throughout the South Pacific and as far north to Hawaii, it thrives in tropical to sub-tropical climates. The plant, which is a stocky, non-climbing shrub is quite ornate having smooth thick stalks with heart shaped leaves. Kava has been cultivated for such a long time by humans it no longer produces viable seed and must be propagated vegetatively by cuttings. Its active principals, Kavalactones, are concentrated in its roots

معرفي گياه

ريشه كاوا از گياه بلندي تأمين ميشود كه در جزاير اقيانوس آرام از جمله هواوايي رشد و نمو مي كند. گياه مزبور برگهاي بزرگ. سبز و قلبي شكل توليد مي كند كه به صورت انبوه در شاخه ها و به دور از ساقه هاي ضخيم گياه رشد
مي كنند. گل هاي بلند و نازك اين گياه به جوانة ذرت چيني شباهت دارد كه شاخه هاي آن به ساقه ها چسبيده اند. ريشه هاي اين گياه به بوته هايي با شاخه هاي پر شاخ و برگ و كركدار شباهت دارند.

تركيبات گياه

ريشه كاوا حاوي مواد شيميايي به نام "كاوا پايرون" است كه سبب كاهش تشنج و در آزمايشگاههاي تحقيقاتي در حيوانات سبب استراحت و آرامش عضلات ميشود. كاوا لاكتونها همچنين واكنشهاي مغزي را (كه تصور ميشود شبيه آن دسته از واكنشهاي ناشي از داروهاي تجويزي مورد مصرف در درمان افسردگي و نگراني باشند)، تقليل مي دهد. كاوا لاكتونها در صورت مصرف كاوا از طريق دهان يا لثه ها سبب كرخ شدن و بي حس شدن زبان مي گردد.

اشكال موجود

در برخي از فرهنگها كاوا از طريق جويدن ريشه و ريختن آن داخل كاسه تهيه ميشود. بزاق دهان با ريشة آن مخلوط ميشود و خاصيت درماني اين گياه را فعال مي كند. امروزه، سازندگان از الكل يا در عوض از استات استفاده مي كنند. كاوا در اشكال مختلفي نظير حالت مايع در قالب انواع عصاره ها و در قالب انواع كپسول يا قرص مي توان به دست آورد. همچنين به صورت پودر يا خرد شده موجود است.


نحوه مصرف

اگر پزشك معالج شما مصرف كاوا را تجويز كرده باشد، حتماً به منظور دستيابي به فرآورده هاي كاواي استاندارد حاوي 70 درصد كاوا لاكتون برچسب آنرا قبل از مصرف بخوانيد. فرآورده استاندارد آن نوع فراروده اي است كه ميزان مشخص مواد گياهي فعال در هر دوز مصرفي در آن قيد شده باشد. براي درمان نگراني و كم خوابي و كاهش فشار روحي ميزان تجويزي كاوا عبارت است از 2-4 گرم دم كرده آن (فرآورده اي كه از طريق جوشاندن گياه در آب تهيه ميشود) روزي سه بار.

روزانه 60 تا 600 ميلي گرم كاوا لاكون استاندارد مصرف كنيد يا از دستورهاي پزشك معالج خود پيروي كنيد. طول دورة درمان با كاوا نيز متفاوت است. مشاهده هر نوع بهبود ممكن است چهار هفته طول بكشد. تصويه نميشود به مدت بيش از سه ماه كاوا مصرف گردد.

نكات احتياطي

عوارض جانبي كاوا جزئي است. اين گياه طبي سبب كرخ شدن دهان شما ميشود و ممكن است مزة بدي هم داشته باشد. در درصد كمي از افرادي كه كاوا مصرف كرده بودند تهوع، سردرد، سرگيجه يا جوش صورت گزارش شده است.در صورت مواجهه با هر كدام از اين حالات، با پزشك معالج خود مشورت كنيد. از رانندگي به هنگام مصرف كاوا اجتناب كنيد.

انجمن فرآورده هاي گياهان دارويي آمريكا زنان باردار و شيرده را از مصرف كاوا كاوا منع
مي كند. انجمن مزبور در خصوص مصرف بيش از دوز توصيه شده نيز هشدار مي دهد و مصرف اين گياه دارويي را به مدت بيش از سه ماه و رانندگي به هنگام مصرف آن را منع مي كند.

ميسيونرهاي اعزامي به جزاير اقيانوس آرام در طول قرن نوزدهم پي بردند كه افرادي كه هميشه كاوا مصرف كرده اند داراي پوست بدن مايل به زرد و زبر هستند. تحقيقات اخير نيز نشان داده است كه افرادي كه به ميزان 100 برابر معمول كاوا مصرف مي كنند همان حالت زردي پوست، جوش صورت، ريزش مو و اختلال در قوه بينايي، اشتها و تنفس به آنها دست مي دهد. اينگونه تغييرات پس از قطع مصرف كاوا به حالت عادي بر مي گردند.

تداخل هاي احتمالي

در صورت مصرف باربيتورات يا به هنگام مصرف الكل از مصرف كاوا بپرهيزيد. كاوا ممكن است اثر اين داروها را از بين ببرد

salvia divinorum سال ویا دیوانوریوم گیاه از تیره مریم گلی

Salvia divinorum is a soft-leaved green plant, native to Southern Mexico, which contains a powerful psychoactive chemical known as Salvinorin. S. divinorum has been used traditionally in Mexico for healing and divination and became available in the underground psychedelic culture around the world starting in the early 1990's. S. divinorum is also known as "la pastora" / "the shepherdess", "the leaves of the shepherdess", "diviner's mint" or "diviner's sage", and in context simply as "Salvia". There are many species and varieties within the genus 'Salvia' and plants commonly found in garden stores are almost certainly not S. divinorum unless specifically labeled as such.

Strong effects can be difficult to attain from smoking dried leaf, but extracts and potency-bred leaves can cause dramatic, sometimes frightening, and completely enfolding entheogenic mind-states. Many people who try S. divinorum do not find the effects at all pleasant and choose not to repeat the experience. Salvia divinorum is traditionally used by chewing pairs of leaves. Modern use includes both smoking and chewing the leaves. When the leaves are chewed, the quid and bitter juice are held in the mouth to increase absorption.

Dose Many people find it difficult to achieve full effects by smoking dried Salvia divinorum leaves. Those who are successful generally require multiple large hits off a pipe or bong. Typical smoked doses with plain leaf are between 0.2 to 0.5 gram, about one large, dried leaf. For sublingual consumption, a typical dosage range is 10-50 grams of fresh (wet) leaf, approximately equal to 6 to 30 leaves, or 2-10 grams of dried leaf, usually reconstituted before consumption.

Addiction Potential 

Salvia divinorum is not known to be either physically addicting or likely to cause psychological dependence. Withdrawal effects following discontinuation have not been reported. As with most substances, some people will use it more frequently than they are comfortable with. There appears to be no tolerance with Salvinorin-A, so an experience can be extended or amplified by smoking more.

Well, I've decided this would be a good place for some thoughts on drug use. After all this is a site about opinions. A drug that has recently been in the news is salvia divinorum. Now by "drug" I mean a substance that when consumed has a physical and mental effects. Salvia divinorum is a plant that grows in cloud forests of southern Mexico. It has been used for quite some time by mystics of the area to connect with what they perceived to be the spiritual world. It is a heavily psychedelic plant. A user will often have an out of body experience. They will feel no connection to a body, and will find themselves in an entirely psychedelic realm. In this realm revelations about one's self and the universe are revealed to the user. This plant is in the news because a video of Miley Cyrus using it at a party were released. Before this video the plant made it into the news because people were using the substance and taking videos of it. These people would often try to perform activities while under the influence of salvia. This is giving salvia a bad name, because one effect of the plant is a complete loss of motor skills. This is a part of the out of body experience. The effects last for approximately five to ten minutes max. This plant should not be feared, but it should not be mistaken for a recreational drug. The main reason this drug should not be used as a purely recreational drug is that it is not euphoric. Most drugs create at least some feeling of happiness in the user. Salvia does not. This causes it to be a very intense experience. This is why the shaman used it to connect with the "spirit world" and "god." Miley Cyrus says in the video "I think I'm having kind of a bad trip." Well that is because this drug doesn't create any feelings of happiness. To illustrate this point I will describe my very first salvia divinorum experience. I took two hits and then the onset was sudden. I found myself no longer connected to my body, I was not aware of it. Above me there was a plain of light. Below this plane there was darkness. I felt myself being pulled towards this darkness. I strongly resisted, because I left I needed to stay by this light and not fall into the darkness or I would no longer exist. Along the border between the dark and light there was a rotating border. It was quite loud. I stayed there, struggling not to fall, for approximately eight minutes. I soon felt a connection to my body, and I could see the other two people in the room when I leaned forward. When I leaned back in the couch, I could see where I had come from and still left like I was being pulled backward, so I stayed with my body observing this place. Eventually I was fully back in the room. While I was there I had forgotten about the fact that I had taken salvia. I felt this was the reality. This is why this is not a party drug. It was a very intense experience with no feeling of euphoria. This experience has been quite useful to me though. I often find myself reflecting on that first trip, and wishing I had allowed myself to fall. I should have let go and experienced what could have been experienced (the concrete lessons I will keep to myself, those are quite personal and you will find in many psychedelic studies volunteers are quite reluctant to give up their personal revelations). This plant should never be consumed at a party. It is what is referred to as a "vision quest herb." This plant is legal in most states, but there has been a push to ban its use. Why? Because of people like Miley Cyrus are giving it a bad name. But thats not the only reason. People today an innate fear of psychedelic drugs. I'm sure my description of my experience with salvia invoked a few people to think "well that shouldn't be legal!" This fear of psychedelics is something that comes from a lack of experience with psychedelics. Today psychedelics are not nearly as common as they once were, and propaganda has become widespread. Psychedelic drugs are not something we discuss often in our culture. There is a push to make salvia illegal. This is an infringement on the right's of every individual in this country. Salvia divinorum is quite useful for those of us who enjoy the occasional foray into the psychedelic. Don't judge salvia by these morons who use one of the most "spiritual" drugs on earth for a party drug.

سال ویا   دیوانوریومsalvia divinorum

سال ویا که درایران به ان سالویا نیز گفته می شود یگ گیاه مخدر از دسته مواد مخدر توهم زا است .این گیاه از تیره مریم کلی است .
زادگاه بومی آن کشور مکزیک است .
این ماده که از زمان آزتک ها در بین سرخئوپوستان استفاده می شده است یکی از مواد توهم زای بسیاز قوی است .

این گیاه در نواحی کوهستانی و بارانی رشد می نماید .

شمن (جادوگران)سرخئوپوست آنرا در مراسم های مذهبی خود استفاده می کردند .

سالویا امروز در بین جوانان امریکایی طرفداران زیادی دارد .

جین باست جانسون اولین کسی بود که در سال
1939 در ضمن پژوهش درباره شمن ها به این ماده اشاره کرد .

این ماده ایجاد توهم شدید می کند که می توان انرا با توهم ال اس دی برابردانست .در بقیه گروه سالویا نیز می توان موادمخدر توهم زا را به مقدار کمتر از نوع دیوانوریوم یافت

پراکنش و نیازهای اکولوژیکی

مریم گلی بومی مناطق شمال مدیترانه است و این گیاه بومی کشورمان نیست ولی بخاطر اهمیت دارویی اش در کشورمان کشت و کار می شود. مریم گلی گیاهی است که به گرما و هوای خشک برای رشد مطلوب نیاز دارد.

کاشت، داشت و برداشت
تکثیر این گیاه بوسیله ی بذر یا از طریق تقسیم بوته امکان پذیر است و برای این کار معمولا در روش کشت مستقیم بذور را در اواخر آبان ماه در ردیف هایی با فاصله ی 50 سانتی متر و با فاصله ی 50 سانتی متر از هم کشت می نمایند. کشت غیر مستقیم بذور در اوایل بهار با استفاده از خزانه هوای آزاد صورت می گیرد. نشاهای حاصل را در اوایل پائیز به زمین اصلی منتقل می نماییم. تکثیر این گیاه از طریق تقسیم بوته در مورد گیاهان 3 تا 4 ساله در فصل پائیز قابل انجام می باشد.

برداشت شامل چیدن برگ ها یا قطع پیکر رویشی گیاه است که از سال دوم به بعد می توان 2 تا 3 مرتبه این عمل را انجام داد.

Morning Gloryگل نیلوفر پیچ

 

Traditionally used in divination. In Oaxaca, in Southern Mexico the seeds of this vine are esteemed as one of the principal hallucinogens for use in divination as well as magico-religious and curing rituals.
Ipomea violacea seeds give a quiet, dreamy and trippy experience, a clear mind and an heightened sensitivity to light and sounds. The seeds of some varieties contain LSA (D-lysergic acid amide) and can cause visual and perceptual effects similar to LSD. LSA containing varieties include Heavenly Blue, Flying Saucers, and Pearly Gates.
While morning-glory seeds may be ground and brewed into tea or taken intravenously, the common method of ingestion is by thorough t chewing. This action, before swallowing, permits the seed 's psychoactive chemicals to be easily absorbed by the body. 3 to 10 grams of seeds are thoroughly chewed and swallowed or may be thoroughly ground and soaked in a cup water for half an hour, strained and drunk.

 

در اسطورهای مصر چهار پسر هوروس روی یک نیلوفر روبروی ازیریس ایستاده اند. گل نیلوفر به عنوان نشانه ایزیس مظهر باروری و پاکی و بکارت است.رع خورشید خدا و آفریننده مصری به صورت کودکی مصور شده که برروی گل آرمیده است یا سر او از گل نیلوفر بیرون می‌آید. نیلوفر نشانه مصر علیا بود. سر ستون‌های معابد مصری رابه گونه ای می‌آراستند که نیلوفر را بر روی آنها به صورت غنچه و گاه گشوده حجاری می‌کردند. در فرهنگ هندی گل نیلوفر، گلی است از خود به وجود آمده و نامیراست و نماد جهان به شمار می‌رود. گاهی کوه مرو به مفهوم محور جهان در مرکز ان تصویر شده است. چاکراها به شکل نیلوفر‌هایی تصویر می‌شوند که با نماد چرخ مرتبطند هنگامی ‌که این مرکز چاکراها بیدار شوند نیلوفرها باز می‌شوند و می‌چرخند. لوتوس نام یکی از حرکات یوگا است. در اسطوره‌های هندی با سه خدای اصلی مواجه می‌شویم که عبارتند از برهما (خدای افریننده) ویشنو (خدای نگهدارنده) و شیوا (خدای نابودکننده). در یک اسطوره متاخر که در ریگ ودا به آن اشاره شده است آمده که چگونه کیهان از نیلوفری زرین که بر روی آبهای کیهانی در حرکت بوده به وجود آمده و از آن برهما متولد شد. هنگامی ‌که مراسم او جای خود را به مراسم ویشنو داد وی رابعدها به صورتی مجسم کردند که بر روی گل نیلوفری که از ناف ویشنو می‌روید نشسته است. یک الهه هندویی به نام پادماپانی وجود دارد که به معنی زنی است که نیلوفر دردست دارد. لاکشمی ‌همسر ویشنو و پارواتی همسر شیوا هم با نیلوفر در ارتباط هستند. در هندوستان که رود برایشان خیلی اهمیت دارد الهه‌های رودگاهی بر روی نیلوفر سوارند.

در فرهنگ ایران باستان هم گل نیلوفر را در تخت جمشید و در نقش برجسته‌های آن مشاهده می‌کنیم. در حجاری‌های طاق بوستان کرمانشاه هم گل نیلوفر مربوط به زمان ساسانیان دیده می‌شود. ظاهرا گلی که در دستان پادشاهان حجاری شده در تخت جمشید دیده می‌شود نماد صلح و شادی بوده است. از انجا که این گل با اب درارتباط است نماد آناهیتا ایزد بانوی آب‌های روان است

Although there is much controversy regarding the place Morning Glories hold in Shamanic tradition, there is plenty of relatively undocumented evidence that points to extensive ritualistic use by at least the Aztecs. From our extensive travels to the regions where this plant still exists in its natural habitat, we have uncovered a history that is never recorded in traditional accounts of Aztec culture, including their reverence for many entheogens besides the sacred Morning Glory.

In fact, it turns out that they incorporated many psychoactive and visionary herbs into their religious rituals. A few key examples include Pulque, which is made from fermented Agave sap, Peyote Buttons (as do the Native American Indians), Datura flowers and seeds (which we have personally seen growing on the mountains of Machu Picchu), psilocybin, Black Nightshade, Shamanic Tobacco, and, yes; Morning Glory Seeds. In fact, the use of Morning Glory in Shamanic and ritualistic tradition extends throughout Mexico as the natives in Mexico in the Oaxaca region (famous for Maria Sabina's mushroom cults and the now infamous Salvia divinorum, Rivea corymbosa, and Calea Zacatechichi) believe that a powerful deity lives within the seeds.

Since ingestion of these sacred botanicals has been deemed illegal in most parts of the world (a strange coincidence that powerful and dangerous psychoactives such as alcohol and tobacco are completely legal to ingest), we offer these botanical specimens as viable seeds for your own Shaman's Garden. They are easy to cultivate, and will practically grow themselves, year after year, regardless of climate. There is much more information in the Ipomoea violacea - Morning Glory article at Entheology.org.

PREPARATION : BEST METHOD
Q. How do you prepare morning glory seeds to best activate their psychedelic properties?

A. Here is a simple way to process morning glory seeds which produces the best possible results as well:

• Equipment:
  
  • Coffee Grinder or equivalent to powder seeds
  • 2 Jars with Lids
  • 1 Coffee Filter or Funnel
  • Coffee Filters or Filter Paper
• Chemical/Biological:
  • Morning Glory Seeds (1 seed = ~ 1 ug) (50-500 ug=1 dose)
  • Petroleum Ether
  • Ethanol-based liquid suitable for human consumption in approximate order of preference:
    Reagent Grade Ethanol
    • EverClear or similiar substance
    • 100 Proof or better vodka or gin
    • 151 Proof rum
    • other beverages 80 proof or better
      - or -
    • Water-based beverages (not preferred (nausea))
• Processing Methodology:
  1. If using treated seeds wash thoroughly in detergent and cold water first.
  2. Grind seeds to powder in coffee grinder
  3. Place powder in jar with a "healthy" qty of petroleum ether.
     (~360-500 ml/500 seeds (can't use too much, can use too little))
  4. Put lid on jar and shake it vigorously for a while. Let stand 20 minutes (you can shake it more if you like)
  5. Shake jar, remove lid, and pour suspension into filter (with filter paper in place). Use second jar to catch the petroleum ether than comes through the filter paper. (Windows should be open or do this outside otherwise you will get prematurely in a non-canonical fashion). If some seed powder clings to the side of the jar, rinse it out with some of the filtered ether. When finished, you will have slightly discolored petroleum ether in a jar and the powder on the filter paper.
  6. *** DO NOT DRINK THE PETROLEUM ETHER ***. Put the lid on that jar and save it to reuse next time (you can get at least five processing cycles out of it). Dry the seed powder THOROUGHLY. Wash and dry the empty jar.
  7. When powder is thoroughly dry, place it back in the jar and add alcohol. The amount of alcohol is critical, since you will be drinking it later, and will vary according to your propensities, tolerances, and the intended intensity of your proposed voyage. For light, recreational use, assuming reasonable alcohol tolerance use 1 oz. of alcohol per 30-50 seeds. For intense meditation use 1 /250 seeds. If you use a high seed/alcohol ratio you will want to prepare a large number of seeds at a time otherwise you will be working with micro-quantities and it gets more tedious (unless you like that sort of thing).
  8. Soak the seed powder in the alcohol, shaking frequently, for three days.
  9. Filter again, as before. Discard the seed powder (unless you wish to make 'soap'). Keep the alcohol for use.
  10. Drink the alcohol to achieve desired effect. 
  11. OPERATIONAL METHODOLOGY
      Q. Why is this method superior to others?
      
      A. The virtue of this processing methodology will become clear if you sip a bit and hold it in your mouth before swallowing. VOILA: Instant Experience! No wait, no wondering "Did I do enough?". Because lysergic acid amides are soluble in ethanol, and because ethanol passes through mucus membranes directly to the blood stream, the effect is virtually instantaneous. Because of this, you can carefully meter the intensity of your experience in the same way you can with hemp.
      
      Q. How long will the experience last?
      
      A.Your voyage will last the standard 8-12 hours. The morning glory experience is clean, pure, intense and particularly enjoyable out of doors in the daytime (drink at dawn). This is the preferred hour for the f
  12. These untreated Flying Saucer variety of Morning Glory seeds provide fast growing vines to 15 ft. with huge 5" blooms of pure white brushed with lavender-lilac to blue in a pinwheel pattern. Lush, tropical-like foliage provide a nice variety to the usual "Heavenly Blues" that most morning glory fans are familiar with. Generations of Aztecs and natives in Mexico (Oaxaca region) reportedly believe that a deity lives within the seeds and they may not only have held Morning Glory quite sacred as a result, there's evidence that they may have used them ritualistically as well.
      
      Today, the "Flying Saucers" variety is the rarest Morning Glory variety, and they are grown as a climbing vine with beautiful flowers. Seeds are organically grown and harvested.  A great addition to any Shaman's Garden; these seeds can even be planted in cold climates as they will overwinter and grow a entirely new crop year after year.

Apologies :
My apologies to the many who wrote requesting the location of the Morning Glory FAQ Part II or an emailed copy of it. Although I promised it a month after the publication of Part I, I ultimately decided not to write it. It concerned ritualistic and shamanic aspects of preparation and use evolved over several years of working with this and other herbs. After reading the various responses to Part I and the email I subsequently received regarding it, this information did not seem suitable for this segment of the internet community.

New Questions since Part I
To those who asked about removing the alcohol prior to consumption, ethyl vs. methyl alcohol, and the use of water as a solvent, RTF.

To those who asked about the availability of petroleum ether, I cannot help unless you have access to a chemical supplier. Most products labeled "Naptha" are poor substitutes for what I used to purchase from chemical supply houses as "Petroleum Ether". They do remove the toxic oils from the seed coat but also appear to dissolve some of the lysergic acid as well. These products include Zippo lighter fluid and Coleman fuel. Seeds processed with these solvents produce a very weak brew. Some brands of Naphtha report that they are fairly pure, Ronsonal lighter fluid reports that it is "100% Naphtha" and VM&P Naphtha (Varnish Maker's & Painters) also claims to be "pure" naphtha. If one is going to ingest the resulting product, it is important to verify that the naphtha evaporates completely and does not leave a residue in whatever procedure one is using.

Technically speaking, petroleum "ether" is not an ether at all, which is essentially an organic oxide just as an alcohol is an organic base. Ethers in general are highly volatile compounds and come in the usual methyl, ethyl, butyl, etc. flavors. Petroleum ether, on the other hand, is the most volatile product produced through catalytic cracking in the process used to make gasoline, jet fuel, kerosine, and other petroleum products. The process is fractional distillation. Fractional distillation involves introducing a gaseous mixture of related compounds, in this case petroleum compounds into a cooling mechanism, in this case a cracking tower. As the gaseous products cool progressively, they liquify earlier or later depending on volatility. By controlling the rate of flow through the cooling mechanism and drawing off the liquid at specific locations along it, it is possible to separate compounds which are otherwise miscible. You can use the same process to separate methyl (wood) alcohol which is poisonous from ethyl (grain) alcohol which is also poisonous, but less so. "Petroleum ether" is the product drawn off from the top of the cracking tower. Reagent grade petroleum ether appears to be significant more volatile than "naptha" which is also drawn off the top of the tower and marketed as Zippo lighter fluid, Coleman fuel, and white gas. Perhaps reagent grade is subjected to a second distillation or perhaps is simply a more narrowly-defined drawoff. It is definitely a different animal.

In practical terms, if you examine the effect of the solvent being used for "petroleum ether" in this process on the seed meal, you will observe the following: After shaking the mixture well, Zippo lighter fluid and other substitutes will retain a brownish color. Some substitutes will also exhibit the same kind of "tendrils" that appear when you dissolve the meal in water. Reagent grade petroleum ether will remain clear after shaking and the meal will fall immediately to the base of the jar. Nothing will remain in suspension. When you filter the seed meal after soaking in reagent grade petroleum ether, the filtration process is nearly instaneous and the seed meal will retain its appearance as separate grains throughout. With substitute products, this filtration process takes several minutes to half and hour. The seed meal is "gummy" afterward and much harder to dry.
At this point it is pretty clear, that attempts to substitute Zippo, Coleman fuel, or other products marketed as "naptha" will not produce an active brew. This seems to explain some of the poor results reported in alt.drugs.

An alternative processing method occured to me since writing the FAQ in light of the apparent current difficulty in obtaining petroleum ether:

1. Proceed with a water extraction from the seed meal: Soak the meal in water and then filter off the water with a coffee filter, discarding the filter and solid matter, keeping the water.
   
   
2. Evaporate all the water until only a brown sludge remains. Do this maintaining the lowest possible temperature since lysergic compounds break down at relatively low temperatures. If you have access to a vacuum pump, use it. If you can perform this processing 5-10,000 feet above sea level or higher, do so. Otherwise, try blowing a fan across a flat pan such as a cookie sheet or pizza pan.
   
   
3. When only sludge remains, redissolve it in alcohol, perform any shamanic rituals desired with this material, then filter again and drink.

This process will preserve the "instant high" effect of the process described in the FAQ without incurring the "fish-eye" toxic side-effect.

  

CHEMICAL HYPOTHESIS AND ALTERNATIVE PREPARATIONS
Q. I tried morning glory seeds and only got a headache and blurred vision.
Q. I tried morning glory seeds and got sick to my stomach
Q. What do you know about this anyway?

A.My personal experience with morning glory seeds began in June of 1958, the day I graduated from eighth grade. Herb Caen had written something to the effect that "If you eat 100 morning glory seeds, you will go to morning glory heaven. Heavenly Blues, Pearly Gates, and Flying Saucers will do the trick.." A friend of mine had read this and invited a bunch of people to her house to try it out. I was the only person who managed to eat a full hundred, but probably didn't chew them enough and had only mild effects. Since then I have tried many ways of preparing them, and this is far and away the best. There are a number of approaches that are downright horrible.

Based on my experiences I believe the following to be true (though am wide-open to getting "scientific"/factual refutation/corroboration. In addition to the lysergic amides present in the seeds, there are two chemicals or chemical complexes which are toxic. One of these, relatively mild, is associated with nausea and is contained in the seed pulp. This is soluble in water and will form long 'strands' in it which are clearly visible. This material can be processed into a kind of 'soap' which lathers somewhat. It is not soluble in alcohol nor petroleum ether. This is evidenced by soaking the spent powder in water.

A second chemical or complex is much more malicious. Ingesting it results in headache, blurred and 'fish-eye' vision, and it also seems to counteract the psychedelic effect. For lack of a better term with the expectation that it is chemically non-descriptive, we will call this the 'strychnine effect' and the associated compound(s) the 'strychnine factor'. This factor is contained in the seed husk and is miscible with petroleum ether but only slightly soluble in water. If you chew the seeds you break the husk but do not usually chew it well enough to digest. Same thing if you pulverize the seeds with a hammer or similiar instrument before eating or swallowing. In both cases, the 'strychnine effect' is not observed except as background. However the high is not as lucid and bright as when the factor is removed. On the other hand, if you grind the seeds into powder and do not remove the 'styrchnine factor' with petroleum ether (or other solvent(?)) but ingest the powder itself, you will experience the 'strychnine effect' in great and unpleasant intensity. If you put the powder in water, filter the water, and drink it (effectively the traditional method for indigenous peoples), the nausea factor will be pronounced, but the 'strychnine effect' will be weak.

The only approach that effectively eliminates both side-effects is the one described above. The additional benefits provided by this method beyond the immediate high effect will be discussed in Part 2.0.0 of this FAQ.

جنبه تقدس نیلوفر به محیط آبی آن بر می‌گردد. زیرا آب نماد باستانی اقیانوس کهنی بود که کیهان از آن آفریده شده است. نیلوفر که بر روی سطح آب در حرکت بود به مثابه زهدان آن به شمار می‌رفت. از آنجا که گل نیلوفر در سپیده دم باز و در هنگام غروب بسته می‌شود به خورشید شباهت دارد. خورشید خود منبع الهی حیات است و از این رو گل نیلوفر مظهر تجدید حیات شمسی به شمار می‌رفت. پس مظهر همه روشنگری‌ها آفرینش باروری تجدید حیات و بی‌مرگی است.

نیلوفر نماد کمال است. زیرا برگ‌ها گل‌ها و میوه اش دایره ای شکلند. ود ایره خود از این جهت که کامل‌ترین شکل است نماد کمال به شمار می‌آید. نیلوفر یعنی شکفتن معنوی. زیرا ریشه‌هایش در لجن است و با این حال به سمت بالا و آسمان می‌روید از آبهای تیره خارج می‌شود و گل‌هایش زیر نور خورشید و روشنایی آسمان رشد می‌کنند.

 نیلوفر کمال زیبایی نیز به شمار می‌رود. ریشه‌های نیلوفر مظهر ماندگاری و ساقه اش نماد بند ناف است که انسان را به اصلش پیوند می‌دهد و گلش پرتو خورشید را تداعی می‌کند. نیلوفر نماد انسان فوق العاده یا تولد الهی است زیرا بدون هیچ ناپاکی از آبهای گل الود خارج می‌شود.

در فرهنگ آشوری فینیقی و در هنر یونانی رومی‌ نیلوفر به معنی تدفین و مجلس ترحیم و نشانگر مرگ و تولد دوباره رستاخیز و زندگی بعدی و نیروهای نوزایی طبیعت است. نیلوفر در اسطوره‌های یونانی و رومی ‌علامت مشخصه افرردیت- ونوس است. در فرهنگ بودایی ظهور بودا به صورت شعله صادره از نیلوفر تصویر می‌شود. گاهی بودا را می‌بینیم که در یک نیلوفر کاملا شکفته به تخت نشسته است. در حقیقت در تعلیمات بودایی نیلوفر تا حد زیادی در قلمرو ماوراالطبیعه وارد می‌شود. در معابد بودایی نقش نیلوفر  وجود دارد و نیلوفر جزو هشت علامت فرخندگی در کف پای بودا است. در فرهنگ چینی نماد پاکی حفاظت ظرافت روحانی صلح باروری و تجسم زنانه است و علامت تابستان نیز می‌باشد. چینی‌ها گل نیلوفر را مظهر گذشته حال و آینده می‌دانند. زیرا گیاهی است که در یک غنچه گل می‌دهد و دانه می‌کند. همین طور نماد نجابت است به این دلیل که از آبهای آلوده بیرون می‌آید اما آلودگی را نمی‌پذیرد.

MORNING GLORY WINE
Q. Is there anything else you can do with morning glories?

A. The flowers of the morning glory may be steeped in water for a week or two to produce a mildly alcoholic wine with a distinctively pleasant flavor and very mild psychedelic effect, on the order of hemp. Once again herbs and/or honey can be added to good effect.

نیلوفر کمال زیبایی نیز به شمار می‌رود. ریشه‌های نیلوفر مظهر ماندگاری و ساقه اش نماد بند ناف است که انسان را به اصلش پیوند می‌دهد و گلش...

گل نیلوفر و نماد آن در دنیای باستان شرق نقش بارزی داشته است، از حجاری‌های تخت جمشید تا کنده کاری‌های طاق بستان ارتباط شگفت انگیزی با این گل دیده می‌شود.

نام گل نیلوفر در زبان سانسکریت پادما در زبان چینی لی ین هوا به زبان ژاپنی رنگه و در زبان انگلیسی لوتوس است نیلوفر درشرق باستان همان قدر اهمیت دارد که گل رز در غرب.

درسده هشتم پیش از میلاد تصویر نیلوفر احتمالا از مصر به فینیقیه و از آنجا به سرزمین آشور و ایران انتقال یافت و در این سرزمین‌ها گاهی جانشین درخت مقدس بوده است. الهه‌های فینیقی به عنوان قدرت آفریننده خود گل نیلوفر در دست دارند. این گیاه درمصر باستان و در بسیاری از بخش‌های آسیا مورد پرستش بود.

Erythroxylum coca کوکا - منبع آلکالوئید کوکائین

 

Coca (Erythroxylum coca), the source of the alkaloid cocaine, is a small tree native to moist tropical montane regions of Peru, Bolivia, and, possibly, Ecuador. This plant was an essential part of early civilizations in northwestern South America. Traditionally the user made a ball-like quid with a coca leaf, added a paste of lime (ground rock or seashells) or alkaline ashes (e.g., from stems of Chenopodium quinoa), and then placed the quid in the cheek, where saliva would flow over the coca and trickle down the throat. A user could be identified by the bulge in the cheek. The presence of an alkali helped to release the alkaloids from the leaf--the origin of crack cocaine in today's society. In the mouth, the coca leaf was never chewed, although coca is sometimes called a masticatory.

Evidence that coca leaves were used dates back to 3000 B.C. Telltale signs include figurines of coca chewers (coqueros) and ceramic lime pots from the Valdiva culture of coastal Ecuador. Coca ceramics have been found from the upper river valleys of Peru from 1900-1750 B.C. In Ecuador at 500 B.C., the Carchi tribes made ceramics of coqueros and had small lime or ash containers (iscupurus). In the region of Nazca, Peru, mummies almost 2000 years old were found with bags of coca leaves (chuspas) around their necks. Therefore, the coca-leaf culture was well established before the Inca rule began in Peru, even though the Incas invented legends how the coca tradition began with the origin of their relatively recent culture, e.g., from the body parts of the adulteress Mama Coca.

 

It is from the Incas that we have the most useful information about the history of coca use. Here, as probably earlier, coca was a symbol of royalty, and its use was officially restricted to male royalty and nobility, religious priests, and shamans. There are accounts that coca was used for treating the sick, both for diagnosis and therapy, and being used for pains from toothaches to malaria. Sometime during the Inca rule, coca use was granted to yaravecs, court orators, who under the influence would recite the Inca history using a quipo, a string with knots. Likewise, coca was offered to young nobles during manhood initiation rites. Young maidens would give runners coca and chicha to make them race faster. Rarely in Inca society, human sacrifices were offered to the sun, and the victim was given large doses of coca beforehand; if the victim perceived coca on his lips just at the time of death, he would go to paradise. It does not appear that in Inca society coca was used casually.

 

One famous fan of cocaine use was Sigmund Freud. In 1884 Freud was in search of fame as a struggling doctor and wanted a cure for nervous exhaustion and morphine addiction. He found that cocaine relieved his own chronic depression and wrote a series of papers on cocaine, praising its results as a "magical drug," superior to morphine. Years later he backed off from his former praises. Freud was also a catalyst for a great medical development; in 1884 he asked Dr. Karl Koller of Vienna to work with coca leaves. Koller was an ophthalmologist, and he was looking for something to use during eye operations. Freud recommended cocaine as a local anesthetic, because it could numb the tongue. Koller soon discovered that cocaine hydrochloride was a successful eye anesthetic and also fine for surgery of the ear, nose, and throat. In 1885 Wilhelm Filehne showed that atropine has a chemical structure close to that of cocaine, and atropine became the anesthesia of choice. Nonetheless, interest in cocaine had opened research on this class of medical chemicals.

Some physicians question the classification of cocaine as a narcotic, because it has exactly opposite characteristics of opium. Cocaine produces intense euphoria and short-term hallucinations; there is apparently no true physical addiction or physical withdrawal symptoms from the milder, standard cocaine, although persons are psychologically addicted and have intense cravings for the drug. However, the reintroduction of Crack (quicklime added, as in ancient times), was very dangerous and physically addictive. Cocaine is snorted or sniffed generally through the nose and is absorbed through the nasal epithelium. This ruins nasal tissues and causes increases in heart rate and blood pressure as well as a rise in body temperature. Several synthetic cocaine-like substances are used in medicine and dentistry, including procaine or Novocaine and Lidocaine.

 

For best results use a propagator with soil heating. Adjust the soil heating to 28 Celsius this is the optimum temperature to germinate cocaseeds. Next fill the propagator with Amazonian remix soil or special seedling soil PH 5-6 EC O,5 mS

Spread the seeds over the soil and cover them up with 1 cm of soil. Now spray the soil with luke warm water but don’t make the soil to wet otherwise the seeds will rot or mould. Place the bonnet on the propagator and leave the ventilationshaft open so that some air and moisture can escape from the propagator, but not to much.
It will take 3-6 weeks before the first sprouts apear. Meanwhile spray the soil with water on a regular basis to prevent it from drying out. As long ass no seeds have been germinated the propagator can stand in the dark. As soon as the first seedling apears it is necessary to give light but not to bright , direct sunlight is a killer for seedlings. preferable use a Fluorescent lighting tube collor code 33 and give the seedlings 18 hours of light. Keep the light tube at a distance of 30 cm. The seedlings will thrive very well under a fluorescent lighting tube without any danger of burning. Young cocaplants need a higher air humidity. Keep the air humidity in the propagator around 80%. For the first three month’s it is necessary to leave the bonnet on the propagator. Let the young plants get used to a lower air humidity,it is necessary to lift the bonnet for a few minutes and extent this time every day. After aproximatly a month your plants will be used to a lower air humidity. This is the time to transplant to a bigger pot.  

 

گياه كوكا چيست؟
    كوكا پرمنفعت ترين محصول و فعاليت اقتصادي در بوليوي طي دهه 1980 بود كه برگ هايش به صورت مخفيانه، تبديل به ماده ي مخدر كوكا مي شد. اين كشور در اواخر 1980، دومين كشت كننده كوكا در جهان بود كه تقريبا 15 درصد بازار قاچاق كوكائين ايالات متحده را در دست داشت. تحليل گران بر اين باورند كه صادرات كوكائين يا خمير آن در دهه ي 1980، بسته به قيمت و بازدهي درآمد، سالانه بين 600 ميليون تا 1 بيليون دلار درآمد ايجاد مي كند! حتي بر مبناي اين پيش بيني ها، صادرات مرتبط با كوكا مساوي يا بيشتر از صادرات قانوني كشور بوده است و قدمت كشت آن در بوليوي به قرن ها پيش برمي گردد. گياه كوكا بوته اي شبيه بوته ي چاي دارد كه بيشتر توسط كشاورزان خرده پا در چاپاره و يونگاس كشت مي شد و در اين ميان، حدود 65 درصد از كل كوكاي بوليوي، در منطقه چاپاره ي كوچا بامبا رشد مي كرد.
    به گفته كارشناسان اقتصادي، دليل اصلي روي آوردن كشاورزان بوليويايي به كشت كوكا در دهه 1980، افزايش قيمت كوكا و فروپاشي اقتصاد آن كشور بوده است. البته افزايش ميزان بيكاري نيز در بروز اين مسئله بي تاثير نبوده ولي در مجموع، دليل گرايش كشاورزان به كشت كوكا را مي توان بازدهي اقتصادي سريع، وزن سبك، چهار بار برداشت محصول در سال و وفور دلارهاي آمريكايي در اين تجارت دانست كه تبديل به يك منبع درآمد باارزش در اقتصاد پرتورم اين كشور شده بود.
    طبق تخمين دولت بوليوي، توليد كوكا از 63/1 ميليون كيلوگرم برگ، از 4100 هكتار در سال 1977 ميلادي، به حداقل 45 كيلوگرم در محدوده اي بالغ بر 48 هزار هكتار در سال 1987 رسيده است. تعداد كشاورزان نيز در همين دوره، از 7600 به 40 هزار نفر افزايش يافته است

 

Erythroxylum coca grows on the moist and warm slopes of the Eastern Andean mountains on an altitude from 1000 to 2.500 meters. The temperature in extremes can vary between 0-45 Celsius. Mostly it is between 15-30 Celsius which is an optimum. Temperatures under 0 celsius is a killer for cocaplants, but older plants can withstand a few degrees of frost for a few hours. Plants on higher altitudes often contain more alkaloids than on lower altitudes. This is in no relation to lower air pressure, as is often assumed, but to a better climate.

Plants growing on sea level in right conditons can contain as much alkaloids as on higher altitudes. Allso the less potent lowland Erythroxylum Ipadua is often confused with Eruthroxylum Coca which has led to the misconception that only on high altitudes potent cocaplants can be grown. Some plants catch abundant rain the whole year around, while others get only 4 month of rain, but because of deep rooting the plants can survive 8 month’s of drought.

The cocaplant loves water, but hates to stand in soaked soil. That‘s the reason why she grows so well on steep mountainsloops where water runs of easily. This good drainage quality is of great importance when keeping an E.coca in a pot. The cocaplant is very adaptive to different climates but she will grow best in a stabile climate where the differences between day and night temperatures is not too much. This climat is similar to the climate in Central-Europe in the month’s of June - July -August.

The ideal climate for a cocaplant: Temperature 15 and30 Celsius and an air humidity between 30 and 70%

The Erythroxylum Novograenetens is mostly grown in semi arid regions. It is known as the rugged cocabush and can thrive in many circumstances. Yeald and quality is average. The Erythroxylum Truxillensis is the rarest of all cocaplants. It grows in the desert oasis on the westcoast of Peru at an altitude of 100-500 meters. An Arctic sea current cools the climate down to an average of 24 Celsius by day and 17 Celsius by night. It only rains once in a few years, but oasis springs provide the plants with sufficient water. The soil is very fertile too. Plants that are grown here are of the finest quality and have that distinctive aroma which is so typical for E.coca.

تلاش براي از بين بردن درد قدمتي به اندازه زندگي انسان دارد. مردم عهد باستان راههاي مختلفي را براي دستيابي به اين اين حالت به کار برده اند: طب سوزني، يخ زدن، کمپرس عصبي، مواد گياهي و حتي نيروهاي رواني. بوميان پرو و بوليوي قرنها برگهاي کوکا را مي‌جويدند و اين عمل تا زماني که ادامه داشت به آنها احساس خوشي اعطا مي‌کرد. در سال 1860، الکالوئيد کوکائين توسط نيه‌من "Niemann" از بوته اريتروکسيلون کوکا "Erythroxybn coca" جدا شد. اثر فارماکولوژيک آن در سال 1880 توسط فون آنرپ "Von Anrep" مطالعه شد و آن را به عنوان بيحس کننده موضعي تجويز نمود.کاربرد روش تفکيک يا ساده سازي در طراحي دارو روي مولکول کوکائين منجر به توليد داروهاي بيحس کننده مصنوعي متعددي شد. بدين ترتيب، فرنيو در 1905 آميلوکوکائين را ساخت که تحت نام استووائين به فروش رسيد. در سال 1905 آنيهورن و همکارانش محصول ساده‌تري به نام پروکائين را معرفي کردند که هنوز به ميزان زيادي به کار مي‌رود. و از آن بعد داروهاي بيحس کننده متعددي ساخته شد. ولي در کل مي‌توان گفت تقريبا اين ترکيبات روابط ساختماني نسبت به کوکائين نشان مي‌دهند و مي‌توان آنها را به عنوان اشکال ساده‌تر اين مولکول در نظر گرفت. 


اثرات كوتاه مدت آن مشابه آمفتامين است ولي با مدت زمان كوتاهتر، احساس افزايش انرژي، چابكي و سرخوشي زياد مي كند، از جمله اثرات آن پس از مصرف عبارت است از: افزايش ضربان قلب، نبض، تنفس، درجه حرارت بدن، فشار خون، گشادگي مردمك چشم، پريدگي رنگ، كاهش اشتها، تعرق شديد، تحريك و هيجان، بي قراري، لرزش به خصوص در دستها، توهمات شديد حسي، عدم هماهنگي حركات، اغتشاش دماغي، گيجي، درد پا، فشار قفسه سينه، تهوع، تيرگي بينايي، تب، اسپاسم عضله، تشنج و مرگ.
در حالت قطع ماده نيز افسردگي شديد حادث مي شود. ناخالصي كوكايين خيابان اغلب موجب حساسيت و آلرژي شديد مي شود كه معمولا با آب ريزش بيني و بي خوابي شديد همراه است. در مسموميت حاد با كوكايين، فرد مصرف كننده دچار بي قراري و تشويش، هيجان، شوريدگي فكر و اختلال تنفسي مي گردد. ضربان، تنفس و فشار خون فرد افزايش مي يابد.

Peyote-Lophophora williamsii کاکتوس پیوت یا کاکتوس مقدس

Lophophora williamsii is a small cactus native
to Mexico, Texas and New Mexico.
Growing instructions
Sow seeds in sandy soil. Do not cover the
small seeds, but press gentle into the earth.
Keep seeds in constant moisture with
temperatures of about 20 °C (68 °F). In
winter, the dormant period, plants should be watered very

Sowing of peyote and other cacti

Seeds of Peyote and other cacti pullulate on warm humid
conditions. Hence the danger of putrescence is high
Therefore sabulous soil or pure sand are beneficial
with sowing of cacti.
For germination cacti need relatively much humidity
and light, a kind of „tropical climate“. They react
very sensitiv to direct sunlight and waterlogging.
A very approved method is sowing Peyote
in a preserving jar. A jar will be filled with a layer
of perlite, seramis, vermiculit or another
drainig material. On top of this comes a layer of sand
on which the seeds will be strewed covered
with a very gauzy layer of translucent
glass sand / arenaceous quartz.
Moisten it enough and cover the jar hermetically
with a polythene foil and leave it at a bright place
protected from direct solar irridation.
Neither air nor humidity can escape and
both should last for the first weeks or even months.
In case mould appears the jar needs to be
ventilated! As soon as the peyote cacti are
about 1 cm high the foil can be carefully taken
away – bit by bit during several days so the plants
can get used to sunlight.
Many friends of cacti bate the sees with
germ repressive agents to avoid putrescence.
Most of the time the seeds are swayed in a powdery agent.
Lophophora Williamsii is a small, grey-green, spineless, napiform cactus possessing remarkable narcotic properties8 rarely exceeding fifteen centimeters in length and five or six in diameter at the top. The chlorophyll-bearing crown is less than one quarter the length of the plant. Peyote plants are normally unicephalous, but age and injury may cause them to become polycephalous, assuming bizarre shapes, often resembling a deerhoof imprint, a circumstance which may account for the close association of peyote with the deer in Mexican Indian mythology.9 The crown is divided into from five to thirteen broad, rounded ribs, separated by straight or spiral furrows. Transverse grooves may divide the ribs into a number of low, polyhedral tubercles, each bearing an areola from which grows a tuft of matted hairs. These tufts of greyish-white, wooly hairs give a lanuginous appearance to the plant which is of importance in etymological considerations.10 The flowers, varying from red to pink or white, are borne on the apical areolae at the top of the crown during June and July. When the crowns of peyote are cut off and dried, they form the so-called mescal buttons which are eaten in the ceremony.
Lophophora Williamsii is not a rare plant. It grows on both banks of the Rio Grande and in scattered places in Aguas Calientes, Chihuahua, Coahuila, Hidalgo, Jalisco, Nuevo Léon, Querétaro, San Luis Potosí, Tamaulipas, and Zacatecas. The Indians of Mexico and the southern plains make annual “pilgrimages” to gather it. Those tribes too distant to visit the peyote-fields procure their supplies by mail from merchants in lower Texas who deal exclusively in mescal buttons.
The narcotic properties of peyote have attracted wide attention. Peyote-intoxication is divisible into two general phases: a period of contentment and over-sensitivity, and a period of nervous calm and muscular sluggishness, often accompanied by hypocerebrality, colored visual hallucinations, and abnormal synæsthesiæ.11 11. Cushny, Pharmacology and Therapeutics; W. E. Dixon, Physiological Action of the Alkaloids; Guttmann, Artificial Psychoses; Hare, Caspari, and Rusby, National Dispensatory; Rouhier, La plante qui fait les yeux émerveillés; Schultes, Peyote (Lophophora Williamsii [Le make] Coulter) and its Uses; Wood, Remington, and Sadtler, Dispensatory.
The pharmacological literature is scattered and voluminous. Since the bibliography of this paper is not intended to be a complete reference list to peyote literature, but merely the most pertinent, only the more important pharmacological sources have been included. 12. Beringer, Meskalinrausch; Guttmann, Artificial Psychoses; Klüver, Mescal. 13. Klüver, Mescal. 14. Beringer, Meskalinrausch; Fernberger, Further Observations. Alterations in tactile sensation, very slight muscular incoordination, disturbances in space and time perception, and auditory hallucinations may accompany severe peyote-intoxication.12 The most striking characteristic, however, is the occasionally induced peyote vision which is often fantastically colored.13
Peyote-intoxication is unique in that during it consciousness is not lost, control of the limbs and senses is maintained, there is no tendency to commit acts of violence, and seldom do uncomfortable effects accompany or follow it. These characteristics are reported in the literature, and I have observed them in the field.
Many investigators agree that peyote is not a habit-forming narcotic. Its use is productive of little social and moral degradation or physical harm, notwithstanding statements to the contrary. The assertions so often made concerning its aphrodisiac properties have been disproved. Furthermore, there is experimental evidence which suggests that it is definitely anaphrodisiacal.14
The narcotic and medicinal properties of peyote are traceable to active principles contained in the tissues of the plant. From four to eight alkaloids may be present in varying amounts and proportions: mescaline, anhalonine, anhalonidine, pellotine, lophophorine, anhalamine, anhalinine, and anhalidine.15 15. Schultes, Peyote (Lophophora Williamsii [Lemaire] Coulter) and its Uses. Several of the alkaloids of Lophophora Williamsii have found minor uses in modern medicine.
In the ceremony, peyote is eaten dry, but occasionally fresh plants are consumed.16 16. Shonle (Peyote) states: “Lumholtz does not emphasize the visions in his accounts of the Tarahumare and Huichol, probably because these tribes obtain the fresh peyote used by the more northern tribes and which has therefore caused the dance to be the central feature of the ceremony rather than the quiet meditation andvisions. But wherever the dried peyote is used, the vision predominates.” in this connection, it must be pointed out that dried peyote is used in Mexico and that I have not been able to discover any difference in physiological action between the fresh and the dried peyote. Since the anhalonium alkaloids are non-volatile, it is not to be expected that desiccation of the plant tissue would have any effect on their concentration. Therefore, the difference in expression of peyote worship in Mexico and the United States cannot be attributed to a physiological effect of the plant, but, it seems to me, must be due to the ceremonial background into which peyote was naturalized in the Plains culture area. 17. Mooney, Mescal Plant Ceremony. 18. Diguet, Les cactacées utiles. 19. V. A. Reko, Magische Gifte-, Rausch- und Genussmittel. 20. Benedict, Visions in Plains Culture. The dried mescal buttons keep indefinitely and are stored in bags for use. They possess a very bitter taste, but in spite of this, they are chewed and swallowed in great number by peyotists. The smallest consumption by a single person is about four buttons at each meeting. It is impossible to estimate the largest, but I have seen an Indian eat more than thirty at one ceremony. Other investigators17 report doses as large as ninety buttons. An estimate of the average consumption, however, would probably be about twelve buttons by each person at a single meeting.
Occasionally, mescal buttons are steeped in water, and the resulting “peyote tea” is drunk. This tea is widely used both in the ceremony and in daily life when peyote is administered medicinally. In Mexico, fresh peyote is ground on a metate, and the resulting thick brown liquid is drunk.18 Mexican Indians sometimes add peyote, thus prepared, to alcoholic fruit juices to produce a delirious intoxication.19 This use of Lophophora Williamsii, however, should not lead to its confusion with mescal, the alcoholic Agave-brandy prepared from Agave spp.
The emphasis on the curing powers of peyote is as great among the northern Indians who use it as it is among the Indians of Mexico. The Kiowa and Comanche, for example, the earliest recipients of peyote on the plains, rely on the cactus as a panacea. Among the Oklahoma tribes with which I worked, I found that there is hardly a disease which is not believed to be curable with peyote. Some of the ills listed as responding to peyote were tuberculosis, pneumonia, scarlet fever, intestinal ills, diabetes, rheumatic pains, colds, grippe, fevers, and venereal diseases. Among the Kiowa, partly masticated mescal buttons are packed around an aching tooth. The Delaware also practice this type of dental therapy.39 39. Petrullo, Diabolic Root. A Shawnee informed me that peyote tea was a good antiseptic wash for open wounds and a soothing liniment if applied warm to an aching limb. It is used “as white man uses aspirin.” Mooney observed: “I have also seen an Indian eat one between meals as a sort of appetizer.”40 40. Mooney, Mescal Plant Ceremony. Several mescal buttons are given three times during childbirth among the Kiowa, Kickapoo, Shawnee, and probably other Plains tribes. The frequent use of peyote as a medicine has led to the statement that the plant is employed as a habit-narcotic, but field investigators deny that this is so
View of base of crown (the central perforation is for stringing for transportation).
An historical survey of the peyote cult in America indicates that, with few exceptions, the first peyote leader of a tribe was converted as the result of a cure and not through a quest for visions. Once converted, he usually tried to impress his friends with the remarkable virtues of the new plant. From a position of indifference or actual hostility, many of the first advocates of the peyote cult became ardent supporters of the religion centering around it. These advocates, likewise, encountered strong opposition from the older and more conservative elements in the tribe. With such powerful forces to fight, peyote leaders would naturally make use of the most influential recommendations that peyote possessed. In the healing power of Lophophora Williamsii, the peyotists found an appeal which completely swept aside conservative opposition and paved the way for rapid acceptance of the plant and its cult. Radin has emphasized this as follows:
In the early days of the peyote cult, it appears that Rave relied principally for new converts upon the knowledge of the great curative virtue of the peyote. The main point, apparently, was to induce people to try it, and I hardly believe that any amount of preaching of its direct effects, such as the hyper-stimulation induced, the glorious visions, and the feeling of relaxation following, would ever have induced prominent members of the medicine bands to do so. For that reason, it is highly significant that all the older members of the peyote speak of the diseases of which it cured them. Along this line lay unquestionably its appeal for the first converts.42 42. Radin, Peyote Cult of the Winnebago.
Of the records of early peyote leaders, only one (John Wilson) indicates that the vision was considered as an appeal, and, in Wilson’s case, the curative properties of peyote were stressed as much, if not more, than the vision. Elk Hair, who simultaneously with John Wilson introduced peyote to the Delaware, consistently refused to eat peyote, although he was critically ill. Finally, however, he submitted to the pleas of friends to have a peyote ceremony for his recovery. The “cure” was successful, and Elk Hair became an ardent peyotist.43 43. Petrullo, Diabolic Root.
Wilson introduced a slightly different type of ceremony to the Delaware. He was not converted through a cure, but became acquainted with peyote through a deliberate effort to learn its virtues. He went into seclusion and spent several weeks in a continuous peyote intoxication, during which time he was “continually translated in spirit to the sky-realm where he was conducted by peyote.”44 44. Speck, Notes on the Life of John Wilson.
The Wilson ceremony is dominant among the Delaware today, and Petrullo feels that the reason for the failure of Elk Hair’s ceremony was due to the fact that “he preached the old religion, and offered only another medico-religious cult,” whereas Wilson “brought to his people a new religion, a hope of building anew, a definite severance with the past.” This may be true to a slight extent, but it is clear that Delaware peyotism, like that of other American Indian tribes, is essentially a medico-religious cult. Petrullo calls attention to this fact himself when he says:
Thus, the peyotist subjects himself to the peyote intoxication, to prayer and concentration on religious matters for twelve and eighteen hours for the sake of helping a fellow man. By concerted effort, by attaining purity, by appealing to peyote, the devotees hope to win the attention of the spirit-forces and their intercession for the sick person. The personal enlightenment and other benefits that may come to one in the course of the meeting are merely incidental in relation to the major objective of effecting a cure.
This statement suggests that the element of curing and health is fundamental to Delaware peyotism.
Wilson himself considered peyote a great medicine, although his own conversion was not through a cure.
[He] approved the use of native herbal remedies, saying that they would do good, but he pointed out that as the peyote worshipper progressed in knowledge, he could ignore the effects of the native pharmacopeia and effect his cures upon himself and others by the sole use of peyote.45 45. Speck, Notes on the Life of John Wilson.
Rave preached about the healing properties of peyote while introducing it among the Winnebago. Like other early peyotists, he had experienced visions, but did not consider them fundamental. Radin emphatically stated:
The first and foremost virtue preached by Rave for the peyote was its curative power. He gives a number of instances in which hopeless venereal diseases and consumption were cured by its use; and this to the present day is the first thing one hears about.46 46. Radin, Peyote Cult of the Winnebago.
This appeal of Lophophora Williamsii as a medicine may be duplicated in almost every tribe regarding whose peyote ceremony sufficient is known. Among the Kickapoo, Kiowa, Shawnee, and Wichita, I heard constant references to the fact that early peyote leaders in the tribes had experienced the curative powers of the plant and had taught of its medicinal virtues.
It is true that the therapeutic appeal is as vital and as influential today as it was fifty years ago. Many of the young peyote devotees whom I interviewed are sincere in their belief in the supremacy of peyote as a medicine. Their faith in the plant extends far beyond its value as a physical medicament, and the enthusiasm with which they described cure after cure indicated clearly that conditions have changed little in this respect from the early days of the cult. Many who stray away from the peyote religion return to its folds in times of sickness and remain faithful when health is restored. La Barre47 47. La Barre, Autobiography of a Kiowa Indian. reports the case of a boy who, having left the peyote cult in his youth, returned to it during sickness twenty years later. This is probably not uncommon and it serves to illustrate once again the importance of the belief in peyote as a guardian and restorer of health.

Description: Globular spineless cactus with large tap root.
Stem: Pale grey-green to yellow-green, usually lacking well defined ribs and furrows.
Ribs: 5 to 13 the podaria are rarely elevated, but are broad and flat.
Areoles: With tufts of hairs that usually spread unequally on the prominent podaria.
Flowers: Commonly pale to dark pink ( or rarely pinkish white), reaching over 4 centimeter in diameter.

In habitat Lophophora fricii is a very mutable species. It´s hardly to find two similar plants at one location. Particularly in terms of the bloom they are different at the same locations.

Propagation: Seeds. Seeds should be sown in spring in sterile cacti mix. Cover with a humidity dome or plastic wrap and leave in a warm spot in 50-75% shade. Fluctuating temperatures are best (ie. high day temperature and low night temperature) as they simulate the desert environment. Keep constantly humid as seedlings cannot survive if to dry. Seedlings will emerge in 7-21 days and can be grown in the same environment for a number of months. Mulch with thin layer of small quartz gravel (1-2mm diameter) this helps them stay upright, hinders algae growth and regulates moisture. As they get older the watering can become less frequent. Potting up can be done when 5-10mm in diameter.

Cultivation: Slow growing. Because of the tap root they are very rot prone, so use highly gritty compost with much drainage. Requires half shade to part sun. Watering: watering should be rather infrequent to keep the plant compact and avoid it becoming excessively elongated and unnatural in appearance. Watering it properly is often difficult, because this plant tends to crack open or rot if over-watered. The fact that the plant retracts into the soil and assumes a grey-green colouring between watering, is perfectly natural, and doesn’t cause any damage.
Overwatering: Keep completely dry and cool in winter (An unheated greenhouse would be perfect) or when night temperatures remain below 10° C, it can survive low temperatures (appr. -7°C) for a short period. Assure a good ventilation.

PEYOTE (lophophora williamsii), an unobtrusive cactus that grows in rocky deserts, is the most spectacular hallucinogenic plant of the New World. It is also one of the earliest known. The Aztecs used it, calling it peyotl.
Peyote is a small, fleshy, spineless cactus with a rounded gray-green top, tufts of white hair, and a long carrotlike root. It rarely exceeds 7-1/2 inches in length or 3 inches across. The Indians cut off the crowns to sun-dry into brown, discoidal "mescal buttons" that last long periods and can be shipped to distant points for use. When the top is severed, the plant often sprouts new crowns so that many-headed peyotes are common
To graft Peyote, choose a fast growing collumnular cacti as the grafting stock. Most collumnular cacti will be fine, but Trichocereus pachanoi and Myrtillocactus geometrizans are both excellent choices because they are fast growing, water tolerant, and reasonably spineless. Unless you have no choice, do not use stock plants grown from seed. They often taper at the base, and may topple once used for grafting, rooted cuttings from these plants will be far more stable.

Perform a flat graft on Peyote. Under optimum conditions, the graft will heal within days and new growth may be seen within weeks (although this may take considerably longer). As with other slow growing cacti, grafted Peyote may become bloated or mishaped due to increased growth rate. Once your grafted Peyote has reached flowering size and possibly has side pups, you may wish to remove the Peyote scion from the stock and reroot it on it's own roots for a beautifully productive parent plant.
Soil Mixtures

Peyote will do well in any free draining compost mix. Although to promote flowering it is recommended to add Gypsum or Dolomite. Calcium is also thought to benefit Peyote. A good mix would be:

USE OF PEYOTE BY THE AZTECS was described by Spanish chroniclers. One reported that those who ate it saw frightful visions and remained drunk for two or three days; that it was a common food of the Chichimeca Indians, "sustaining them and giving them courage to fight and not feel fear nor hunger nor thirst; and they say that it protects them from all danger." In 1591, another chronicler wrote that the natives who eat it "lose their senses, see visions of terrifying sights like the devil, and are able to prophesy their future with 'satanic trickery.' "
Dr. Hernández, the physician to the King of Spain, described the cactus as Peyotl zacatecensis and wrote of its "wonderful properties." He took note of its small size and described it by saying that "it scarcely issues from the earth, as if it did not wish to harm those who find and eat it." Recent archaeological finds of peyote buttons in the state of Texas are approximately 1 ,000 years old. OPPOSITION TO THE USE OF PEYOTE by the Aztecs was strong among the Spanish conquerors. One early Spanish church document likened the eating of peyote to cannibalism. Upset by the religious hold that peyote had on the Indians, the Spanish tried, with great vigor but little success, to stamp out its use.
By 1720, the eating of peyote was prohibited throughout Mexico. But despite four centuries of civil and ecclesiastical persecution, the use and importance of peyote have spread beyond its early limited confines. Today it is so strongly anchored in native lore that even Christianized Indians believe that a patron saint—El Santo Niño de Peyotl—walks on the hills where peyote grows.
There is continuing opposition in certain religious organizations in the United States to the Indians' use of peyote as a ceremonial sacrament. Nevertheless, the federal government has never seriously questioned or interfered with the practice since it is essentially a religious one. Those tribes living far from sources of peyote—some as far north as Canada—can legally import mescal buttons by mail. Despite constitutional guarantees separating church and state, however, a few states have enforced repressive laws against even the religious use of peyote

RELIGIOUS IMPORTANCE OF PEYOTE persists among the Tarohumare, Huichol, and other Mexican Indians. The Tarahumare believe that when Father Sun left earth to dwell above, he left peyote, or hikuli, to cure man's ills and woes; thot peyote sings and talks as it grows; that when gathered it sings happily in its bags all the way home; and that God speaks through the plant in this way.
Many legends about the supernatural powers of peyote underlie its religious importance. It might be esteemed merely as an everyday medicine, but it hos been exalted to a position of near-divinity. The peyote-collecting trip of the Huichols, for example, is highly religious, requiring pilgrims to forego adult experiences, especially sexual, for it reenacts the first peyote quest of the divine ancestors. The pilgrims must confess in order to become spirit and enter into the sacred country through the gateway of clashing clouds, a journey which, according to their tradition, repeats the "journey of the soul of the dead to the underworld

Luxuriant visual- and auditory hallucinations, alteration in space- and time perception, sensations of weightlessness, macropsia, depersonalisation. Mescaline has stimulating effects in lower- and sedative effects in higher doses.
Autonomic changes: nausea, pupillary dilation, increased pulse rate and blood pressure, elevated body temperature, profuse sweating, tremor and the threshold for elicitation of the knee jerk is decreased.

Duration:
The effects appear within two hours after ingestion and last for four to twelve hours.

Dosage and preparation:
The chlorophyllous part of the cactus (buttons) should be cut from the root and can be chewed fresh, or in their dried state, but it can also be prepared as a tea.

4-30 buttons produce psychedelic effects. Fresh peyote contains 0.4 % mescaline per weight, dried buttons 2.74-3.7%. Mescaline itself is fysiologically active between 200-500mg.

Botanical aspects:
L. Williamsii belongs to Cactaceae; Cactoideae, Tribus Cerereae, subtribus Echinocacteninae. It is indigenous to central Mexico and teritory noth to southern Texas and New Mexico. Peyote is a small gray-green desert cactus, which has tufts of cotton like material instead of thorns. Its white/pink flowers appear from the centre of the top and after pollination pink seed capsules appear. Reproduction follows through seeds. Seed germination requires a humid, warm environment (18-25 °C) and may last up to several weeks
Peyote was first described botanically in 1845 and called Echinocactus williamsii. It has been given many other technical names. The one used most commonly by chemists has been Anhalonium lewinii. Most botanists now agree peyote belongs in a distinct genus, Lophophora. There are two species: the widespread L. williamsii and the local L. diffusa in Querétaro.
Peyote is native to the Rio Grande valley of Texas and northern and central parts of the Mexican plateau. It belongs to the cactus family, Cactaceae, comprising some 2,000 species in 50 to 150 genera, native primarily to the drier parts of tropical America. Many species are valued as horticultural curiosities, and some have interesting folk uses among the Indians

EFFECTS OF PEYOTE on the mind and body are so utterly unworldly and fantastic that it is easy to understand the native belief that the cactus must be the residence of spirit forces or a divinity. The most spectacular of the many effects is the kaleidoscopic play of indescribably rich, colored visions. Hallucinations of hearing, feeling, and taste often occur as well.
The intoxication may be divided into two periods: one of contentment and extrasensitivity, followed by artificial calm and muscular sluggishness at which time the subject begins to pay less attention to his surroundings and increase his introspective "meditation.' Before visions appear, some three hours after eating peyote, there are flashes and scintillations in colors, their depth and saturation defying description. The visions often follow a sequence from geometric figures to unfamiliar and grotesque objects that vary with the individual.
Though the colored visual hallucinations undoubtedly underlie the rapid spread of the use of peyote, especially in those Indian cultures where the quest for visions has always been important, many natives assert that visions are "not good" and lack religious significance. Peyote's reputation as a panacea and all-powerful "medicine" - both in physical and psychic sense - may be equally responsible for its spread.

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USE OF PEYOTE IN THE UNITED STATES first came to public attention about 1880 when the Kiowa and the Comanche Indians established a peyote ceremony derived from the Mexican but remodeled into a visionquest ritual typical of the Plains Indians. Use of peyote had been recorded earlier, in 1720, in Texas. How the use of peyote diffused from Mexico north, far beyond the natural range of the cactus, is not fully known. During the 1880's, many Indian missionaries were active in spreading the peyote ceremony from tribe to tribe. By 1920, the peyote cult numbered over 13,000 faithful in more than 30 tribes in North America. It was legally organized, partly for protection against fierce Christian - missionary persecution, into the Native American Church, which now claims 250,000 members. This cult, a combination of Christian and native elements, teaches brotherly love, high moral principles, and abstention from alcohol. It considers peyote a sacrament through which God manifests Himself to man.THE PEYOTE RITUAL as practiced by Indians in the United States varies somewhat from tribe to tribe. A typical Plains Indian ceremony takes place weekly in an all-night meeting in a teepee. Worshipers sit in a circle around a half-moon altar of sand (see p. 6) on which a large specimen called a "Father Peyote" is set and at which a sacred fire burns. The ashes are shaped into the form of a thunderbird. The ceremony, led by a "roadman,'' consists of chanting accompanied by rattle and drum, alternating with prayers, lessons, testimonies, and occasionally a curing ritual. At night dried peyote tops (mescal buttons) are moistened and swallowed—from 4 to 30 or more. The ritual ends with breakfast at down when the teepee is hauled down

A PEYOTE VISION was described by a scientist who experienced it as follows: " . . . clouds . . . Oil of pheasant turns into bright yellow star; star into sparks. Moving, scintillating screw; hundreds of screws. A sequence of rapidly changing objects in agreeable colors. A rotating wheel in the center of a silvery ground . . . The upper part of a man with a pale face and red cheeks, rising slowly from below. While I am thinking of a friend, the head of an Indian appears. Beads in different colors . . . so bright that I doubt my eyes are closed.... Yellow moss like saltwater taffy pierced by two teeth. Silvery water pouring downward, suddenly flowing upward . . . exploding shells turn into strange flowers . . . A drawing of a head turns into a mushroom, then a skeleton in lateral view . . . Head and legs are lacking . . . Soft, deep darkness with moving wheels and stars in . . . pleasant colors. Nuns in silver dress . .. quickly disappearing. Collection of bluish ink bottles with labels. Red, brownish, and violet threads running together in the center. Autumn leaves turning into mescal buttons . . . Man in greenish velvet jumping into a deep chasm. Strange animal turns into a piece of wood in horizontal position."

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THE CHEMISTRY OF PEYOTE is extremely interesting and is still subject to intense study by chemists and pharmacologists. More than 30 active constituents have been found in the peyote tissues. They are mainly alkaloids of two types: phenylethylamines and isoquinolines. Much pharmacological and psychological research hos been done on mescaline, the alkaloid responsible for the colored visions, but the effects of most of the other constituents, alone or in combination, are not well understood