What Happened To Graffix Bongs
Shishkeberry did great in the desert.
very stony, stupor inducing indica with bb (sort of) flavor. very smelly
during flowering...so use caution where ya plant it. it's as easy to grow as any other and clones easy. but very
stiff branches/trunk so hard to train during veg w/o breaking stems. not terribly tall...maybe 6-8'... but I
suggest it be grown at 45-60 degree angle from start if finish plant-height is a prob. most excellent long and
large
Recolte Cannabis "beer-can-cola" (among the best buds I’ve ever seen) buds on main stem with all branches
producing...so I’d say above avg. yield too. IOW, I would never kick her out of the bed... btw, I’m at 36
degrees latitude +/- with long, hot season but Shishke finished around end of Sept to mid-Oct, if I recall
correctly. it did finish before the majority, at any rate. m.g.
bol-THC acetate was converted to the
known o-epoxide S9 which was isomerized to a mixture of the allylic alcohols
60 and 61 in excellent yield by treatment with the lithium salt of an amine in
bol·THC acetate
!SUlfurYI
Chloride
S9
t
t-Bu
I
Me3SiNLi +
61
620 R =Br
b R =Cl
63
Chart 1
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
bongs and thongs
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.
Feminized Cannabis Seeds 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
bongs and thongs 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
Bongs
content Bongs 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
"We have been working from a m39 mother plant that is from 1987. This is absolutely the most powerful strain
I have ever come across. I have purchased & grown many of the newer bragged on strains and still am looking
for something that will even come close to this strain. I'm not saying that this variety is the most potent, just
that in my over 15 yr. search this is what I've found to be the strongest so far."-Clone
"M39 by SSSC was "Basic#5"/Sk#1, but I BELIEVE "Basic#5" was actually NL#5, but SSSC weren't allowed to say
so. You're actually looking for NL#5/Sk#1 which is available from Sensi Seed Bank, they call it "ShivaSkunk".
–MrSoul 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 functioning[1] 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,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,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
Expo Cannabis 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
dieffenbachia drugs 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,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
dieffenbachia drugs 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
grafix bong
acrylic
acrylic 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
Bright Seeds
Germinating Bright 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, "GROW THE A-11 FIRST!!!, it is WORLD class smoke!!! But I have to warn you, after you have grown this cross
of Cinderella 99 and Genius, 90% of everything else you grow won't come close!!! So clone all your females, if
you let this one slip through your fingers you will be bummed!!! The bud from Apollo has a sweet fruity/citrus
taste, and a high that gives you the energy to go out and do something...even if you can't remember what it
is!!! Every one that has smoked the A (my version is the A-13, Genius crossed with Cinderella88.The A-11 is
even better then A-13 according to BG!!!) has said it is some of the best they have ever smoked!"- greenbear
owing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual.
"At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added. "I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent
Color Changing Glass Dependent On Weed on the learning process. In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience. Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.8]
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques. Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience.
Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Tweowing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual. "At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added.
"I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process. In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure.
.
.
.
.
.
.
being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience.
Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.8]
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques. Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience. Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Tweowing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual. "At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added. "I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process. In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience. Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.[8
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques. Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience. Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Tweowing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker.
In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual. "At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added.
"I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process. In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience. Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.8
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques.
Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying
Bright
what happened bongs bongs bongs Bright pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience. Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Twe
drink liquor,
beer, and wine, on those very occasions in which the drinker also drinks them; drinking
alcohol and smoking pot are not disjunctive and mutually exclusive activities. The very
people who use one often use the other as well on those occasions when it may seem more
appropriate.
In fact, marijuana smokers are more likely to drink alcoholic beverages than
nonsmokers are.* It is entirely possible that the legalization and widespread availability of
marijuana will not necessarily result in a greater number of total events in which people
wish to become intoxicated simply because users will continue to use pot selectively as
they presently do. They become high when they feel that the occasion calls for it and use
the same (potentially intoxicating) substances that the rest of society does, in moderation,
when they feel that the occasion calls for that as well. However, it is an empirical question
which can not be answered beforehand as to whether those specific occasions where
alcohol is now consumed without intoxication will eventually call for marijuana use. I
suspect that potsmokers will continue to follow the same sorts of patterns in liquor
consumption that their nonsmoking peers do, drinking their beer, wine, and sherry as a
pleasant companion to other pleasant activities. The appropriateness of one's agent of
choice is defined by the social group that uses it, and many occasions do not call for
getting high.
But what of the other side? What social costs do we have to consider when examining
the damages the present policy is causing? To begin with an issue most Americans assume
that they are hard-headed and pragmatic about—money and resources—we would have to
admit that the present policies are extremely costly. The deployment of huge numbers of
law enforcement officers in the effort to stop pot use and sales necessarily takes resources
away from heroin and amphetamine traffic. In this sense, the present laws encourage the
use of truly dangerous drugs. And the court costs of processing a single marijuana case
can be, and often are, staggering, and the number of cases handled every year in this
country are beginning to run over l00,000. How many millions of dollars do we feel is
worth spending? In addition, the laws contribute to a great deal of resentment on both
(24 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
sides.
The police realize that they are enforcing a law without ideological support from
large segments of the public. The murderer never questions the right of the police to arrest
him; the marijuana user questions the legitimacy of the law, and thus, the police and the
entire legal process. By multiplying the areas in which the police are expected to enforce
the law, a variety of paranoia develops among the police—in Jerome Skolnick's terms,46]
they begin to see "symbolic assailants" in the populace.
In the sense that they would be
able to concentrate on truly dangerous drink liquor,
beer, and wine, on those very occasions in which the drinker also drinks them; drinking
alcohol and smoking pot are not disjunctive and mutually exclusive activities.
The very
people who use one often use the other as well on those occasions when it may seem more
appropriate.
In fact, marijuana smokers are more likely to drink alcoholic beverages than
nonsmokers are.* It is entirely possible that the legalization and widespread availability of
marijuana will not necessarily result in a greater number of total events in which people
wish to become intoxicated simply because users will continue to use pot selectively as
they presently do. They become high when they feel that the occasion calls for it and use
the same (potentially intoxicating) substances that the rest of society does, in moderation,
when they feel that the occasion calls for that as well. However, it is an empirical question
which can not be answered beforehand as to whether those specific occasions where
alcohol is now consumed without intoxication will eventually call for marijuana use. I
suspect that potsmokers will continue to follow the same sorts of patterns in liquor
consumption that their nonsmoking peers do, drinking their beer, wine, and sherry as a
pleasant companion to other pleasant activities. The appropriateness of one's agent of
choice is defined by the social group that uses it, and many occasions do not call for
getting high.
But what of the other side? What social costs do we have to consider when examining
the damages the present policy is causing? To begin with an issue most Americans assume
that they are hard-headed and pragmatic about—money and resources—we would have to
admit that the present policies are extremely costly. The deployment of huge numbers of
law enforcement officers in the effort to stop pot use and sales necessarily takes resources
away from heroin and amphetamine traffic. In this sense, the present laws encourage the
use of truly dangerous drugs.
And the court costs of processing a single marijuana case
can be, and often are, staggering, and the number of cases handled every year in this
country are beginning to run over l00,000. How many millions of dollars do we feel is
worth spending? In addition, the laws contribute to a great deal of resentment on both
(24 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
sides. The police realize that they are enforcing a law without ideological support from
large segments of the public. The murderer never questions the right of the police to arrest
him; the marijuana user questions the legitimacy of the law, and thus, the police and the
entire legal process. By multiplying the areas in which the police are expected to enforce
the law, a variety of paranoia develops among the police—in Jerome Skolnick's terms,46]
they begin to see "symbolic assailants" in the populace. In the sense that they would be
able to concentrate on truly dangerous drink liquor,
beer, and wine, on those very occasions in which the drinker also drinks them; drinking
alcohol and smoking pot are not disjunctive and mutually exclusive activities. The very
people who use one often use the other as well on those occasions when it may seem more
appropriate. In fact, marijuana smokers are more likely to drink alcoholic beverages than
nonsmokers are.* It is entirely possible that the legalization and widespread availability of
marijuana will not necessarily result in a greater number of total events in which people
wish to become intoxicated simply because users will continue to use pot selectively as
they presently do. They become high when they feel that the occasion calls for it and use
the same (potentially intoxicating) substances that the rest of society does, in moderation,
when they feel that the occasion calls for that as well. However, it is an empirical question
which can not be answered beforehand as to whether those specific occasions where
alcohol is now consumed without intoxication will eventually call for marijuana use. I
suspect that potsmokers will continue to follow the same sorts of patterns in liquor
consumption that their nonsmoking peers do, drinking their beer, wine, and sherry as a
pleasant companion to other pleasant activities. The appropriateness of one's agent of
choice is defined by the social group that uses it, and many occasions do not call for
getting high.
But what of the other side? What social costs do we have to consider when examining
the damages the present policy is causing? To begin with an issue most Americans assume
that they are hard-headed and pragmatic about—money and resources—we would have to
admit that the present policies are extremely costly. The deployment of huge numbers of
law enforcement officers in the effort to stop pot use and sales necessarily takes resources
away from heroin and amphetamine traffic. In this sense, the present laws encourage the
use of truly dangerous drugs. And the court costs of processing a single marijuana case
can be, and often are, staggering, and the number of cases handled every year in this
country are beginning to run over l00,000.
How many millions of dollars do we feel is
worth spending? In addition, the laws contribute to a great deal of resentment on both
(24 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
sides.
The police realize that they are enforcing a law without ideological support from
large segments of the public. The murderer never questions the right of the police to arrest
him; the marijuana user questions the legitimacy of the law, and thus, the police and the
entire legal process. By multiplying the areas in which the police are expected to enforce
the law, a variety of paranoia develops among the police—in Jerome Skolnick's terms,[46
they begin to see "symbolic assailants" in the populace. In the sense that they would be
able to concentrate on truly dangerous drink liquor,
beer, and wine, on those very occasions in which the drinker also drinks them; drinking
alcohol and Mystic
Search Mystic smoking pot are not disjunctive and mutually exclusive activities. The very
people who use one often use the other as well on those occasions when it may seem more
appropriate. In fact, marijuana smokers are more likely to drink alcoholic beverages than
nonsmokers are.* It is entirely possible that the legalization and widespread availability of
marijuana will not necessarily result in a greater number of total events in which people
wish to become intoxicated simply because users will continue to use pot selectively as
they presently do. They become high when they feel that the occasion calls for it and use
the same (potentially intoxicating) substances that the rest of society does, in moderation,
when they feel that the occasion calls for that as well. However, it is an empirical question
which can not be answered beforehand as to whether those specific occasions where
alcohol is now consumed without intoxication will eventually call for marijuana use. I
suspect that potsmokers will continue to follow the same sorts of patterns in liquor
consumption that their nonsmoking peers do, drinking their beer, wine, and sherry as a
pleasant companion to other pleasant activities. The appropriateness of one's agent of
choice is defined by the social group that uses it, and many occasions do not call for
getting high.
But what of the other side? What social costs do we have to consider when examining
the damages the present policy is causing? To begin with an issue most Americans assume
that they are hard-headed and pragmatic about—money and resources—we would have to
admit that Cannabis College the present policies are extremely costly. The deployment of huge numbers of
law enforcement officers in the effort to stop pot use and sales necessarily takes resources
away from heroin and amphetamine traffic. In this sense, the present laws encourage the
use of truly dangerous drugs.
And the court costs of processing a single marijuana case
can be, and often are, staggering, and the number of cases handled every year in this
country are beginning to run over l00,000. How many millions of dollars do we feel is
worth spending? In addition, the laws contribute to a great deal of resentment on both
(24 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
sides. The police realize that they are enforcing a law without ideological support from
large segments of the public. The murderer never questions the right of the police to arrest
him; the marijuana user questions the legitimacy of the law, and thus, the police and the
entire legal process. By multiplying the areas in which the police are expected to enforce
the law, a variety of paranoia develops among the police—in Jerome Skolnick's terms,46
they begin to see "symbolic assailants" in the populace. In the sense that they would be
able to concentrate on truly dangerous
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
Laven, Tetrahedron, 29, 2797 (1973); (b) F
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 Cannabis Photo 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
dieffenbachia drugs 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
Salemink, Recl
Cannabis Cultivo Buy Cannabis Padwa
Smoking Stem Get You High and
smoking stem get you high G
Dalzell, and P 24) in low yield Castagnoli, u
,
stem high
smoking get get
795
Recolte Cannabis (1972)
"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
Blue Mystic not fill out till the last 2-3 weeks of flowering.
NL is a great
indoor
strain, one of my fav's too." -Unknown"I got NL5 never had any problems with cloning, also if its real NL5 (which is Pure NL) it has almost
happened graffix to happened bongs 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
bol-THC acetate was converted to the
known o-epoxide S9 which was isomerized to a mixture of the allylic alcohols
60 and 61 in excellent yield by treatment with the lithium salt of an amine in
bol·THC acetate
!SUlfurYI
Chloride
S9
t
t-Bu
I
Me3SiNLi +
61
620 R =Br
b R =Cl
63
Chart 1
, Pipe home Pipe 1977 (1976)
Feminized Cannabis Seeds Goodman, and H
"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
owing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual. "At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added. "I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process. In Becker's words,
... the new Leaf
hand blown bongs blown Leaf user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience. Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.[8]
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques.
Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience. Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Tweowing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual. "At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added. "I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process. In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience. Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.
8]
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques. Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience. Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Tweowing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual. "At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't. "I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added.
"I was scared shit," a student in pharmacy told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process. In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience. Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.8
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques. Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience. Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Tweowing awareness that many seemingly respectable individuals also smoke marijuana:
"After being turned on, I realized that many straight types smoke, too. It's sort of like
when a virgin has just been deflowered; she realizes that others must also be nonvirgins,
too, after having experienced it herself," said a twenty-two-year-old law school student, a
weekly smoker. In fact, there is often a certain degree of disappointment in the experience.
The experience has been billed as bizarre, beautiful, frightening, orgiastic, but either pro
or con, the descriptions are invariably unusual.
"At first I thought it would be the
passageway into heaven," a young man of Catholic parentage told me, somewhat
disenchanted that it wasn't.
"I expected a fantastic change," said a twenty-three-year-old
woman writer about her experience of being turned on in a cafe in Tangiers; "I was
(11 of 15)4/15/2004 1:05:28 AM
The Marijuana Smokers - Chapter 6
disappointed," she added. "I was scared shit," a student in pharmacy
dieffenbachia drugs told me about an
experience six years earlier.
Aside from the expectation that the high would be much more spectacular, some of the
disappointment stems from the fact that many initiates do not become high the first time
that they smoke, or at least do not recognize it. Marijuana's effect is subtle, and is, as I
have stated, quite dependent on the learning process.
In Becker's words,
... the new user may not get high and thus not form a conception of the drug
as something which can be used for pleasure....
... being high consists of... the presence of symptoms caused by
marijuana use and the recognition of these symptoms and their connection
by the user with his use of the drug. It is not enough, that is, that the effects
alone be present; alone, they do not automatically provide the experience of
being high. The user must be able to point them out to himself and
consciously connect them with having smoked marihuana before he can
have this experience.
Otherwise, no matter what actual effects are produced,
he considers that the drug has had no effect on him.
8
It is possible that the drug sometimes does not take effect on an individual who has
smoked once or even a dozen times. A small proportion of individuals seem almost
incapable of attaining a high, at least using conventional smoking techniques. Whether
this is physiological or psychological, it is impossible at this point to determine. Many of
these individuals have been socialized into the subculture, know the proper techniques and
what to expect from them, have seen others enjoying pot, and yet never seem to cross the
threshold of becoming high. More commonly, however, the reason for the lack of
attainment of the high is inexperience.
Among our respondents, 41 percent said that they
did not become high the first time and 13 percent said that they weren't sure whether or
not they were high. The attainment of the high, however, usually comes with experience.
Twe
, 97,187 (1978)
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because of the illegal
nature of the apprehension. One individual (arrested twice) involved in smuggling was not
arrested in the United States. One of the arrestees was judged at his trial not to be in
technical possession of the marijuana (one roach!), and the charges were dismissed.17]
Of the five remaining cases, one was arrested twice. None of the five was incarcerated for
his crime; four received suspended sentences, and one was still awaiting trial at the time
of the interview.
With all of our cases, the detection of the crime was fortuitous; in no case did an
undercover agent seek out use and selling. We cite three typical examples of the police
accidentally stumbling upon marijuana crimes:
A friend of mine whom I turned on felt guilty and told his father about it.
His father told the police, and the police followed him to my house. At four
a.m., the police rang my doorbell, and, when I answered, beat me up, and
then called my parents. I was adjudged a youthful offender, and placed on
probation for 14 months.
(10 of 31)4/15/2004 1:08:37 AM
The Marijuana Smokers - Chapter 11
twenty-year-old college student
I was playing pool with another guy, and two cops walked in, took us
outside, and searched us, me and my friend, and then they searched our car.
One joint was in the car. We were searched illegally; we were handcuffed
before they even found anything. The charge is going to be dropped because
I'm getting a recommendation from a youth counselor.
twenty-one-year-old clerk in a gift shop
I was sent one joint from Mexico through the mail. The customs officials
delivered the letter to my apartment in person—they had a search
warrant—and said that they were going to search my apartment. But I went
and got my supply, and gave it to them. They said that they were going to
arrest me, but they were willing to cooperate if I did. I supplied them with a
name of a dealer—knowing that he was leaving for Canada that day. I
wasn't arrested.
nineteen-year-old female clerk in a bookstore
Post-Arrest Disposition
Arrest is only the first step in a long legal process. The questions involved in the postarrest
disposition are often extremely complex and technical. The policeman, who
operates on the basis of simple guilt or innocence, is frustrated and angered to see one of
his cases dismissed on a minor technicality, feeling that the lawyers and judges are trying
to abort law and order. However, these formalities were designed to protect the possibly
innocent suspect, and they usually err on the side of being overly generous in letting many
probably guilty suspects go free, rather than making the mistake of jailing a few possibly
innocent suspects. That this happens to such a degree with marijuana charges points to the
fact that many judges, district attorneys, and lawyers have lost faith in the justice of the
marijuana statutes. A certain degree of leeway is allowed the public officials after arrest;
where many decis
Mostly Indica (F1 hybrid)
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Seed seeds
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Diels-Alder Reaction
An entirely different approach, which utilized a Diels-Alder reaction on an
appropriately substituted cinnamic acid derivative(Chart 1
6-eannabidiols
with a 3,4-cis junction are "unnatural" and were synthesized (Chart 2
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 Engrais Cannabis see the teacher and Marijuana Seed 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 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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