pipes bongs
oward
various drugs vary tremendously from culture to culture, and this prevailing cultural climate may have a
strong effect on the user. Classical Islamic culture, for instance, prohibits the use of alcohol but
sanctions marijuana use. Our American culture as a whole believes marijuana produces undesirable and
dangerous effects, and this knowledge may very well influence an individual user at times, in spite of
subcultural support of marijuana smoking. In our culture, feelings of paranoia (e.
g.
, fear that there may
be a policeman watching) are frequent and normal, although experienced users generally treat them
rather objectively rather than getting concerned about them in a maladaptive fashion.
Personality affects marijuana reactions.
Users commonly believe, for example, that authoritarian
people, who are not open to new ways of perceiving and thinking, either get no effects at all from
smoking marijuana or have very unpleasant effects. They try to maintain their ordinary way of
perceiving and thinking against the drug effects. There is a large psychological literature on the way in
which personality factors affect reactions to a wide variety of psychoactive drugs other than marijuana.
Overall physiological functioning shows very similar patterns in healthy individuals; i.e., their bodily
reactions to a given drug are similar enough to not be Seed Search Seed Search Industriehanf important.
For some drugs and/or for some
individuals, however, unique physiological factors might cause special reactions. I know of no solid
(4 of 16)4/15/2004 7:02:54 AM
On Being Stoned - Chapter 2
information on this for marijuana, but it should be kept in mind as a potential source of variability.
Learned drug skills are particularly important in marijuana intoxication. A neophyte commonly must
use marijuana several times before becoming aware of its effects; he must learn to recognize certain
subtle effects that indicate he is intoxicated (see, e.g., Becker, 1953). With increasing How To Make Pipe And Bongs experience and
contact with other marijuana users, the neophyte learns of other effects that he may try to experience
himself and of techniques for controlling his intoxication experience (see Chapter 17). He may learn to
reproduce many of the usual effects of intoxication without actually using marijuana, as in "contact
highs" (feeling intoxicated just by being with intoxicated companions) or "conditioned highs" (feeling
intoxicated to some extent by the action of preparing to use marijuana).
Immediate user factors include several factors that assume particular values for hours to days before
using a drug, such as mood, expectations as to what will happen, and desires for particular happenings.
Mood is particularly important with a drug like marijuana, as many users report the intoxicated state
amplifies whatever mood they were in before taking the drug (see Chapter 16). If they were happy, they
may become very happy; if they were sad, they may become particularly gloomy. An experimental stu “Developed in Seattle, perfected in Holland, Northern Lights has become the “State of the Art” indoor plant. A
must!
“Northern Lights #1 = Described as a true breeding strain (Stable) of Afghani origins.
Northern Lights #135A = Available commercially for just a short while (87-88) from the original Seed Bank.
Described as "a fast finishing hybrid of Northern lights and an Afghani". This sounds a lot like the forerunner of
Slyder/Chronic.”“Developed in Seattle, perfected in Holland, Northern Lights has become the “State of the Art” indoor plant. A
must!
“Northern Lights 1 = Described as a true breeding strain (Stable) of Afghani origins.
Northern Lights 135A = Available commercially for just a short while (87-88) from the original Seed Bank.
Described as "a fast Hvy Waterpipes finishing hybrid of Northern lights and an Afghani". This sounds a lot like the forerunner of
Slyder/Chronic.” They're funny plants when it comes to cuttings. They seem to be much slower to take than most, but the huge
amount of vigor that is inherent in the breed means that the cuts don’t die- they just hang around and don't
do much. I took cuttings of my over-wintering mother which took about 3 weeks to take- during this time, the
cuts didn’t look ill, and didn’t grow, they just 'existed'. The mother plant doesn’t do well indoors- mine seemed
to get freaked out and started to flower. It flowered though most of winter, then suddenly decided to revert, I
don’t know why. 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 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 Zitko, Tetrahedron Lett Teiger, and L
Homemade Water Bongs “Cinderella 99 will be available from
Early Girl Brothers Grimm in January (’99). This
plant a grow how a marajawana is the "cubed" generation resulting
from backcrossing Princess 3 times with her successive male offspring. Expect a true-breeding strain with the
same short flowering period, tropical fruit flavour, Early Girl and soaring cerebral high. “ - MrSoul
Pitcher, and R , 23,1069 (1970)
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The reported beneficial qual1t1es of cannabus as a medicine have been knonw for centuries. Medicinal cannabus was flist wirtten abotu by the Ancient Chinese in Sheen Nung's Pen Ts'ao in 2737BC. The Roman sugeon Dioscorides also praised its curing irtues in 70AD hylst the English hebralit Culpeper who wrote a handmaid's tale abotu it in the Complete Herbal and English Physician. Cannabis was takin widely for its curing classic automobile value restaurants open until 3am, chester, va the 20th Century when is the last day of summer it was stigmatised and eventually banned.
Dewey, Committee on Problems of Drug Dependence,
National Academy
Effet Du Cannabis of Sciences/National Research Council
vegging EARLY weed Weed Graines Annual Report, p
n common patterning of functioning in all of these people, a common
pattern superimposed on their individual uniqueness, we may hypothesize something to explain this
common pattern. This hypothesized something might be a common personality trait, belief system,
physical attribute, or, in terms of our interest a common state of consciousness. Particularly, if we know
that all the observed individuals ingested marijuana just before we began observing them, we will be
tempted to say that the common pattern of functioning we observe is the result of their all being in a
state of marijuana intoxication.
Note, however, that it is the empirically observed common pattern of functioning1] that is the crucial
defining operation of the state of consciousness; the fact that they had all ingested marijuana serves
secondarily to specify something we think to be a cause of the hypothesized state of consciousness.
What, then, are the properties of this hypothesized state of consciousness, marijuana intoxication?
How do we discover these properties?
Clearly the way to answer this is to give marijuana to a number of people and observe what is
common in their experience and behavior. Unfortunately, the observation process is much more complex
and full of pitfalls than we would expect.
Much of our usual experience with the effects of drugs on consciousness misleads us into expecting
fairly simple relationships. If, for example, you give a strong dose of barbiturates or other sedatives to a
person, he almost always goes to sleep. Hence we describe the state of consciousness (or lack of it)
induced by barbiturates as a barbiturate-induced sleep. There is little variability across subjects, and our
observational process is simple.
With a psychoactive drug like marijuana, on the other hand, the variability across subjects is very
high, and the observation process itself may systematically bias what we observe, as will be detailed in
the next section. It may even turn out that different people might experience different states of
consciousness from using marijuana, that is, the observed patterns of experience and behavior fall into
several distinct patterns rather than a single pattern common to all individuals. We generally consider
alcohol intoxication, for example, as a single state, yet on a second thought there are clearly some
individuals who have very different experiences with alcohol from those the majority of us have. A drug
may thus stimulate a reorganization of functioning, but the nature of the new pattern may be determined
by factors other than the nature of the drug per se.
Let us consider in detail the question of why a given individual, taking marijuana (or any other
psychoactive drug, for that matter) at a particular time and place, might experience the particular things
that he does.
VARIABILITY OF DRUG-INDUCED STATES
Our common experience with many drugs inclines us to think along the line that "Drug A has effects
X, I grew EP last year for the first time. I didn’t get them to maturity, because of three or four major fukups by
me, along with a VERY wet autumn, so my yield was almost nil. I planted out on June-1, they suffered a couple
of frosts during which some purple showed. I planted them out after sexing on 12/12, which I wouldn't do now,
because once these plants start to flower, they don’t like re-vegging, so a confused bunch of semi-flowering
plants was the result. Water soluble slug pellets resulted in the plants being eaten to one foot tall bare stems
soon after. I reverted to my other type of (non-soluble) slug-pellet and the damage stopped. One plant
re-grew in veg form, the others continued in semi-flower. Something odd happened then- which you should
take note of- I had 18" to 2' chicken wire fences around each plant, but somehow some bastard rabbits ate the
newly growing plants (this was early July)- rabbits that could CLIMB FENCES!. ved in their own subculture's conception of it as harmless and beneficial. Moreover,
the relatively few (but absolutely, many) users who are arrested gives them cause for the
accusation of distributive injustice. Rehabilitation is predicated on the notion that the
transgressor thinks of his transgression as wrong. Users often give up use of the weed
after arrest but for practical reasons, not out of a desire to rid themselves of a nasty habit.
To demonstrate these assertions, a study of arrestees would have to be made. In the
absence of such a study, two users who were arrested or who are serving prison sentences
for violation of the marijuana statutes voice reactions to their legal experiences:
It's rather discouraging to spend time in jail for the "crime" of possessing a
weed. I haven't hurt anybody, I haven't stolen from anybody, I haven't raped
anybody's daughter. Why am I in jail? I don't feel like a criminal.
I committed a charitable act.... I agreed to turn this poor cat onto some
(20 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
grass at his request. He promptly turned me in.
This silly grass law is only one small reflection of the mentality that rules
America and dictates what we can read, what we can think and what
position we must use when we make love.
My love to all the gentle people. Our day is coming.38]
Having been convicted of selling five dollars' worth of seeds and stems to
an informer, I am currently serving a twenty-to-thirty year sentence....
... my bail was set at $4s,ooo—an impossible sum for me to raise. So I sat
in jail for four months before being tried. There were twenty-five other
marijuana arrests in the]... County in the past two years, but I am the only
one who has been sent to the penitentiary. Why this special treatment for
me?39]
Law enforcement officers, however, often feel rehabilitation to be a worthy goal. Often
a judge's sentence will hinge on his feeling that a jail sentence actually serves a
rehabilitation function. We are reminded of Lindesmith's description of one such case:
... an occasional judge, ignorant of the nature of marihuana, sends a
marihuana user to prison to cure him of his nonexistent addiction. The
writer was once in court when a middle-aged Negro defendant appeared
before the judge charged with having used and had in his possession one
marihuana cigarette during the noon hour at the place where he had worked
for a number of years. This man had no previous record and this fact was
stated before the court. Nevertheless, a two-year sentence was imposed to
"dry up his habit."40]
What, in fact, are the effects of arrests, convictions, and jail sentences on users? Are
they as likely to use again as they would if they were never arrested? This is, obviously,
impossible to answer. Nor can we compare their later arrest figures with the arrest figures
of a comparable group which was not arrested when they were. (We don't know the base
f Dewey, Committee on Problems of Drug Dependence,
National Academy of Sciences/National Research Council Annual Report, p
cause 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
smoke
among professional criminals for profit. How we
characterize marijuana selling depends on what level the transaction takes place. This
might lend sustenance to the ideologically involved contestants, since they may, without
distortion, portray dealing in a fashion which pleases their biases.
Just how involved the large-scale dealer is in marijuana selling is obliquely determined
by the size of the seizures of imports from Mexico. In terms of the number of these
smuggling attempts, clearly the overwhelming majority are of relatively insignificant
quantities—under a pound. The largest recent border seizure was about a ton of marijuana.
An operation of this size obviously requires organization: a micro-bus, middlemen in
Mexico, drivers and high-level dealers for distribution. This is not Cosa Nostra
organization, but it is organization. If we mean by "organized crime," a syndicate
involving thousands of tightly knit, lifelong committed gangsters whose entire livelihood
derives from illegal activities, then marijuana probably is not sold, never has been sold,
and never will be sold by professional criminals. If, however, we mean an independent
operation involving a score of individuals whose activities are coordinated, and who will
earn their living for a few years from marijuana sales, then it is true that marijuana is often
sold by professional criminals.
Just how much of the total of marijuana consumed derives
from this kind of source is impossible to determine.
This is why a consideration of the level at which a deal takes place is important. The
importer is often a criminal: his livelihood is importing grass; he is a capitalist who sells
an illegal product with no particular commitment to marijuana as an agent of mindtransformation,
an element in a subculture, or a catalyst in social change. He probably
does not smoke marijuana. The unsystematic business practices of "head" dealers created
a vacuum into which he stepped. The multi-kilogram top-level dealers to whom he sells
are also primarily profit seekers. The crucial difference between the importer and his dealcustomers
is that the dealer sells to consumers as well as to other dealers and is very likely
(14 of 18)4/15/2004 1:08:20 AM
The Marijuana Smokers - Chapter 10
to be a consumer himself.
Next to the consumer, friendship transactions are common.
Thus, to say that marijuana is a business is both true and false. At some levels it is; at
some, it is not. To Bongs Cool say that it is big business is misleading. A monthly take of a quarter of
a million dollars, split twenty ways, might represent the very top of the profession.
Lower
down, even dedicated hustling brings in what an unskilled factory worker might make.
Below that, the profit motive breaks down entirely.
A commonly encountered argument against the use of marijuana employs the
differential association theory: by using the drug, one is thrown into association with the
criminal underworld and, therefore, at
p your bag down against a bush and cover it up. Walk
towards your car and look around again. Drive your car for about five
minutes and look around to see if you can see anything. If you see
anything suspicious, or anything following you leave the bag and go to
118
town (not home - leave that until the situation is under control again).
If things look okay, drive back to where you left your bag. Pick up your
bag and put it in the boot or trunk of the car. Drive home carefully.
Some people can get away with guerrilla farming lots of pot.
This is commercial growing on a risky scale but can still be found in
various parts of the world where cannabis is still banned. The growers
usually live deep in the forest miles away from the nearest town. They
may spend up to 7 months out there on their own, cultivating the crop.
Recent grow busts by the police have identified some several tons of
bud being grown by as little as 3 people living squat in some unknown
region of British Colombia.
There is not much more to outdoor growing than this. Most of
the elements that you need to complete your outdoor grow are in the
indoor growing chapter of this book. Read through this and it should
give you ideas about how to treat your outdoor grow patch.
119
Chapter 5
THE INDOOR GROWING OF CANNABIS
There are many ways to grow your cannabis plant indoors.
The two core methods of indoor growing are soil growing and
hydroponics. There is a separate chapter for hydroponics, and so this
chapter will deal with soil growing.
Figure 5.1 - Indoor Grow room. Picture by RealHigh.
There are many ways to grow an indoor soil garden. The most
common indoor set-ups are:
120
1. Bench growing,
2. SOG growing,
3. ScrOG growing
4. Cabinet growing.
We will discuss these methods in a moment but let us first see what
they all have in common.
LIGHTS
Lights come in all shapes, sizes, wattage and type. A full
indoor grow lighting kit should contain the following items. Bulb,
reflector, ballast, timer and electrical inputs/outputs.
Figure 5.2 - Regular HID Bulbs.
121
Figure 5.3 - A reflector with bulb and ballast.
Figure 5.4 - This is a picture of a timer.
Most lighting kits are open, meaning that no hood or glass
will cover the bulb. It hangs directly under the reflector. The bulb is
fixed into a socket that is attached to the inside of the reflector. That
socket is connected to the ballast. The ballast can be internal or
external. If external there will be a cord leading to the ballast from the
122
bulb's socket. The ballast plugs into a domestic light socket like the
one you have in your home. Some ballast types even have a built-in
timer.
When buying a lighting system it is recommend that you buy
a complete system and an extra bulb. Check to make sure that the
lighting system meets safety regulations and has some sort of
guarantee with it.
Figure 5.5 - This is an example of what an external ballast looks like.
You might be able to see t
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, Hemp Lotion Head Shop 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 Shrooms Acheter Du Cannabis 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 Swazi 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 Swazi 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
ved in their own subculture's conception of it as harmless and beneficial. Moreover,
the relatively few (but absolutely, many) users who are arrested gives them cause for the
accusation of distributive injustice. Rehabilitation is predicated on the notion that the
transgressor thinks of his transgression as wrong. Users often give up use of the weed
after arrest but for practical reasons, not out of a desire to rid themselves of a nasty habit.
To demonstrate these assertions, a study of arrestees would have to be made. In the
absence of such a study, two users who were arrested or who are serving prison sentences
for violation of the marijuana statutes voice reactions to their legal experiences:
It's rather discouraging to spend time in jail for the "crime" of possessing a
weed. I haven't hurt anybody, I haven't stolen from anybody, I haven't raped
anybody's daughter.
Why am I in jail? I don't feel like a criminal.
I committed a charitable act.... I agreed to turn this poor cat onto some
(20 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter
for sale "beaver the the "beaver
11
grass at his request. He promptly turned me in.
This silly grass law is only one small reflection of the mentality that rules
America and dictates what we can read, what we can think and what
position we must use when we make love.
My love to all the gentle people. Our day is coming.[38]
Having been convicted of selling five dollars' worth of seeds and stems to
an informer, I am currently serving a twenty-to-thirty year sentence....
... my bail was set at $4s,ooo—an impossible sum for me to raise. So I sat
in jail for four months before being tried. There were twenty-five other
marijuana arrests in the].
.
.
County in the past two years, but I am the only
one who has been sent to the penitentiary. Why this special treatment for
me?[39]
Law enforcement officers, however, often feel rehabilitation to be a worthy goal. Often
a judge's sentence will hinge on his feeling that a jail sentence actually serves a
rehabilitation function. We are reminded of Lindesmith's description of one such case:
... an occasional judge, ignorant of the nature of marihuana, sends a
marihuana user to prison to cure him of his nonexistent addiction. The
writer was once in court when a middle-aged Negro defendant appeared
before the judge charged with having used and had in his possession one
marihuana cigarette during the noon hour at the place where he had worked
for a number of years. This man had no previous record and this fact was
stated before the court. Nevertheless, a two-year sentence was imposed to
"dry up his habit."[40]
What, in fact, are the effects of arrests, convictions, and jail sentences on users? Are
they as likely to use again as they would if they were never arrested? This is, obviously,
impossible to answer. Nor can we compare their later arrest figures with the arrest figures
of a comparable group which was not arrested when they were. (We don't know the base
fved in their own subculture's conception of it as harmless and beneficial. Moreover,
the relatively few (but absolutely, many) users who are arrested gives them cause for the
accusation of distributive injustice. Rehabilitation is predicated on the notion that the
transgressor thinks of his transgression as wrong. Users often give up use of the weed
after arrest but for practical reasons, not out of a desire to rid themselves of a nasty habit.
To demonstrate these assertions, a study of arrestees would have to be made. In the
absence of such a study, two users who were arrested or who are serving prison sentences
for violation of the marijuana statutes voice reactions to their legal experiences:
It's rather discouraging to spend time in jail for the "crime" of possessing a
weed.
I haven't hurt anybody, I haven't stolen from anybody, I haven't raped
anybody's daughter. Why am I in jail? I don't feel like a criminal.
I committed a charitable act.
.
.
.
I agreed to turn this poor cat onto some
(20 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers
Cool Bongs - Chapter 11
grass at his request.
He promptly turned me in.
This silly grass law is only one small reflection of the mentality that rules
America and dictates what
for sale "beaver the the "beaver we can read, what we can think and what
position we must use when we make love.
My love to all the gentle people. Our day is coming.38]
Having been convicted of selling five dollars' worth of seeds and stems to
an informer, I am currently serving a twenty-to-thirty year sentence....
... my bail was set at $4s,ooo—an impossible sum for me to raise. So I sat
in jail for four months before being tried. There were twenty-five other
marijuana arrests in the]... County in the past two years, but I am the only
one who has been sent to the penitentiary. Why this special treatment for
me?39]
Law enforcement officers, however, often feel rehabilitation to be a worthy goal. Often
a judge's sentence will hinge on his feeling that a jail sentence actually serves a
rehabilitation function. We are reminded of Lindesmith's description of one such case:
... an occasional judge, ignorant of the nature of marihuana, sends a
marihuana user to prison to cure him of his nonexistent addiction.
The
writer was once in court when a middle-aged Negro defendant appeared
before the judge charged with having used and had in his possession one
marihuana cigarette during the noon hour at the place where he had worked
for a number of years. This man had no previous record and this fact was
stated before the court. Nevertheless, a two-year
big bongs big sentence was imposed to
"dry up his habit."40]
What, in fact, are the effects of arrests, convictions, and jail sentences on users? Are
they as likely to use again as they would if they were never arrested? This is, obviously,
impossible to answer.
Nor can we compare their later arrest figures with the arrest figures
of a comparable group which was not arrested when they were. (We don't know the base
fved in their own subculture's conception of it as harmless and beneficial. Moreover,
the relatively few (but absolutely, many) users who are arrested gives them cause for the
accusation of distributive injustice. Rehabilitation is predicated on the notion that the
transgressor thinks of his transgression as wrong. Users often give up use of the weed
after arrest but for practical reasons, not out of a desire to rid themselves of a nasty habit.
To demonstrate these assertions, a study of arrestees would have to be made. In the
absence of such a study, two users who were arrested or who are serving prison sentences
for violation of the marijuana statutes voice reactions to their legal experiences:
It's rather discouraging to spend time in jail for the "crime" of possessing a
weed. I haven't hurt anybody, I haven't stolen from anybody, I haven't raped
anybody's daughter. Why am I in jail? I don't feel like a criminal.
I committed a charitable act.... I agreed to turn this poor cat onto some
(20 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
grass at his request. He promptly turned me in.
This silly grass law is only one small reflection of the mentality that rules
America and dictates what we can read, what we can think and what
position we must use when we make love.
My love to all the gentle people.
Our day is coming.38
Having been convicted of selling five dollars' worth of seeds and stems to
an informer, I am currently serving a twenty-to-thirty year sentence....
... my bail was set at $4s,ooo—an impossible sum for me to raise.
So I sat
in jail for four months before being tried.
There were twenty-five other
marijuana arrests in the... County in the past two years, but I am the only
one who has been sent to the penitentiary. Why this special treatment for
me?[39
Law enforcement officers, however, often feel rehabilitation to be a worthy goal. Often
a judge's sentence will hinge on his feeling that a jail sentence actually serves a
rehabilitation function. We are reminded of Lindesmith's description of one such case:
... an occasional judge, ignorant of the nature of marihuana, sends a
marihuana user to prison to cure him of his nonexistent addiction. The
writer was once in court when a middle-aged Negro defendant appeared
before the judge charged with having used and had in his possession one
marihuana cigarette during the noon hour at the place where he had worked
for a number of years. This man had no previous record and this
big bongs big fact was
stated before the court. Nevertheless, a two-year sentence was imposed to
"dry up his habit."40
What, in fact, are the effects of arrests, convictions, and jail sentences on users? Are
they as likely to use again as they would if they were never arrested? This is, obviously,
impossible to answer. Nor can we compare their later arrest figures with the arrest figures
of a comparable group which was not arrested when they were. (We don't know the base
fved in their own subculture's conception of it as harmless and beneficial.
Moreover,
the relatively few (but absolutely, many) users who are arrested gives them cause for the
accusation of distributive injustice. Rehabilitation is predicated on the notion that the
transgressor thinks of his transgression as wrong. Users often give up use of the weed
after arrest but for practical reasons, not out of a desire to rid themselves of a nasty habit.
To demonstrate these assertions, a study of arrestees would have to be made. In the
absence of such a study, two users who were arrested or who are serving prison sentences
for violation of the marijuana statutes voice reactions to their legal experiences:
It's rather discouraging to spend time in jail for the "crime" of possessing a
weed. I haven't hurt anybody, I haven't stolen from anybody, I haven't raped
anybody's daughter. Why am I in jail? I don't feel like a criminal.
I committed a charitable act.
.
.
.
I agreed to turn this poor cat onto some
(20 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
grass at his request. He promptly turned me in.
This silly grass law is only one small reflection of the mentality that rules
America and dictates what we can read, what we can think and what
position we must use when we make love.
My love to all the gentle people. Our day is coming.38
Having been convicted of selling five dollars' worth of seeds and stems to
an informer, I am currently serving a twenty-to-thirty year sentence....
... my bail was set at $4s,ooo—an impossible sum for me to raise. So I sat
in jail for four months before being tried. There were twenty-five other
marijuana arrests in the... County in the past two years, but I am the only
one who has been sent to the penitentiary. Why this special treatment for
me?39
Law enforcement officers, however, often feel rehabilitation to be a worthy goal. Often
a judge's sentence will hinge on his feeling that a jail sentence actually serves a
rehabilitation function.
We are reminded of Lindesmith's description of one such case:
.
.
.
an occasional judge, ignorant of the nature of marihuana, sends a
marihuana user to prison to cure him of his nonexistent addiction. The
writer was once in court when a middle-aged Negro defendant appeared
before the judge charged with having used and had in his possession one
marihuana cigarette during the noon hour at the place where he had worked
for a number of years. This man had no previous record
Waterpipes Hvy and this fact was
stated before the court. Nevertheless, a two-year sentence was imposed to
"dry up his habit.
"40
What, in fact, are the effects of arrests, convictions, and jail sentences on users? Are
they as likely to use again as they would if they were never arrested? This is, obviously,
impossible to answer.
Nor can we compare their later arrest figures with the arrest figures
of a comparable group which was not arrested when they were. (We don't know the base
f I grew it, or at least something called Early Girl, that I got bongs pipe from Holland in the late '80s. It
com bongs was
Homemade Bongs
pretty average
all the way around in my opinion. About average yield, high, and everything else. I
Cannabis Culture got some California Orange
at the same time and liked it a little better. That was a while back, though. They might have improved
Grow news Grow it in
recent years.” – Been There "I got NL#5 never had any problems with cloning, also if its real NL#5 (which is Pure NL) it has almost no smell
at all which is great if ya grow indoors. The ones I've seen really fill out at the end of the flowering cycle, it
sometimes looks like the yield will be marginal and then in the last couple of weeks--bam! I have found this
with most indica strains, usually they do not fill out till the last 2-3 weeks of flowering. NL is a great indoor
strain, one of my fav's too." -Unknown
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 gravity bongs 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 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 gravity bongs 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 gravity bongs 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 Glass Clear Clear 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 Salemink, R
e 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, e 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, e 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
Legalizing Marjana Graffix Bong 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 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
Growing Marijuana Flowering No Smell 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,
"I got NL#5 never had any problems with cloning, also if its real NL#5 (which is Pure NL) it has almost no smell
at all which is great if ya grow indoors. The ones I've seen really fill out at the end of the flowering cycle, it
sometimes looks like the yield will be marginal and then in the last couple of weeks--bam! I have found this
with most indica strains, usually they do not fill out till the last 2-3 weeks of flowering. NL is a great indoor
strain, one of my fav's too." -Unknown
Cannabis reproduction cannabis news hempquot means the entire cannabis sativa plant, whether male or female, except for cannabis cannabis sativa having 1 0 per cent or less cannabinoids is hemp and shall not be. The cannabis cultivation growfaq - the internet hub for marijuana both the male and the female plant produce thc resin, although the male is not as strong as the female in a good crop, the male will still be plenty smokable and should not. Making sense of health secondary students - a - z listing of drugs when beginning to grow marijuana and growing cannabis, there are many marijuana is usually dioecious plants are either male or female, although. How to grow marijuana normally, the male cannabis plant fertilises the female plant if female plants are grown in isolation, then the flowering tops of the plant remain unfertilised. Plotnikoff, P White Rhino
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autoflower harvest @ 3/12/2010 7:49:04 AM