cannabis-community.comcannabis-community.comCopyright cannabis-community.comcannabis-community.com RSS Generatorhttp://cannabis-community.com/hanfsorten/hanfburg.htmle 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 fSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/scrog_cannabis/how_to_grow_thai_marijuana.htmlcause and effect. Generally, selling must be considered as part of the syndrome of use. It is not simply that the user must purchase his drug supply from the seller to consume the drug (this symbiotic relationship exists with heroin as well), but that the user and the seller are largely indistinguishable; there is no clear-cut boundary between them. A large percentage of users sell, and nearly all sellers use. In fact, the determining force behind selling is use: heavy users are very likely to sell, while infrequent users are unlikely to do so. The fact that a given individual sells?whether it be done once, occasionally, or frequently, specifically for a profit?is determined mainly by his involvement in the drug, in its subculture, with others who smoke. Selling marijuana, then, to some degree presupposes involvement with the marijuana subculture which, in turn, implies at least a moderate degree of use. Selling and using involve parallel activities and associations; the seller and the user inhabit the same social universe. The difference between them is simply a matter of degree, since selling is a surer indicator of one's involvement with the drug subculture (10 of 18)4/15/2004 1:08:20 AM The Marijuana Smokers - Chapter 10 than is buying or, even more so, using. To think of the dealer as preying on his hapless victim, the marijuana smoker, as profiting on his misery, is to possess a ludicrously incorrect view of the state of affairs. It is necessary, therefore, to abandon the conspiratorial view of the relationship between the marijuana user and the seller?a primitive model borrowed from the world of addiction. Rather, selling must be looked at as an index of involvement with the marijuana subculture. At the peripheries of the marijuana scene, we find the experimenter, the extremely infrequent user, the dabbler, the once, twice, or dozen-time user. He has few marijuana-smoking friends, is rarely presented with opportunities for use, is curious about its effects, and usually discontinues its use after his curiosity is satisfied. It is possible that he is the most frequent representative of the total universe of all individuals who have ever used the drug; if not, at any rate, he forms a sizable minority of all users. At the lowest levels of use, the smoker does not even buy marijuana; close to threequarters of our less than monthly smokers (71 percent) said that they never bought the drug. He is dependent on friends who are involved with marijuana to offer him the drug when he visits. In fact, when the drug is extended, it is not thought of as one person giving another a material object. Generally, a joint is passed around to all present in a kind of communal fellowship. Hence, giving marijuana away, in this specific sense, is more common than selling. In volume, of course, marijuana is far more often sold than given away. But more individuals have given marijuana away than have sold, since nearly every smokeSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/cannabis_culture_magazine.htmlAfoaf has a Posi Big Bud Mom that is 70% pistils ripe, with cloudy heads in about 43-45 days and it yields real nice. Its a real tough strain, eats ferts big time, not the strongest most devastating buzz, however it has a long duration 4 hours, but a repeat for sure, the strain has really "grown on me." Its just an all-around good strain, now if it took 55-60 days it would be history, its speed to harvest is a big consideration.-BudmSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/growing_magic_mushrooms/ganga.html?Princess was obtained from growing out seeds found in buds of Jack Herer that was purchased in Amsterdam at the "Sensi-Smile" coffee shop, an authorized outlet of Sensi Seed Bank. Thus, it is considered to be an f2 generation Jack Herer. The seeds were found only in the deepest part of the buds indicating that the father was an unusually early-maturing JH that the growers missed at first.? - MrSoulSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/seed_swap_club.html Heerma, and ASun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/durban_poison.htmle 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 fSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/psilocybe_cubensis/cannabis_users.html Goodman, and HSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/headshop_growshop.htmle the best perfumes and medicines. 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, Sun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/hanfzucht.htmlPiece of crap - hard to clone. I grew a few seeds from a seedbank selling Sensi BB, and I?m glad I didn?t waste time and space with any more than 2 females. Maybe I was unlucky and didn?t score that hard to find large producer. Dunno. the plants were grown indoors under plenty of light. They were big in circumference, with spread out bud yield. I was expecting fatty kolas, but nope. It looked more like Holland/Canada Big Treat than BB is supposed to be. Anyway, that?s my two cents.- dakSun, 04 Jan 2009 12:00:00 AM GMThttp://cannabis-community.com/marijuana_seeds_net.html Demuth, and WSun, 04 Jan 2009 12:00:00 AM GMT