bongs and pipe
Sedds
Part 2
The smoking of marijuana initiates many processes in the body, mind and even soul, depending upon the
intent with which it is used. In Part 1 many of these were mentioned in passing, and will be explored in
some detail in this issue. It is very important for people to understand that marijuana, like other teacher
plants, is properly called an �entheogen� or �agent in God�, as a psychoactive substance with spiritual
properties.
Shiva Bongsnil Orange Bud
California Bianchine, private Bongsnil communication
all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet] elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo [horse of fire]
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
[air worms], the yachay cometas phantom comets], and the mighty yurachirapa
[white rainbow], a white boa with yellowish hair.
They all go in front of the guards, who become paralysed.
The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista.
The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards] to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives.
The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas [tapirs]
shown in the middle, in
BUBBLE
comment faire pousser du cannabis BUBBLE order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo], the
majas Agouti paca], and so on. The one who took the young man usually changes
into a monkey known as supay-machin [ghost monkey] or into a sajino [collared
peccary, Dicolyles tajacu]. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle] that enable the vegetalista to drive away these Chullachakis.
The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet] elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo horse of fire]
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms], the yachay cometas phantom comets], and the mighty yurachirapa
white rainbow], a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards] to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives. The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs]
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo], the
majas Agouti paca], and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey] or into a sajino collared
peccary, Dicolyles tajacu]. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle] that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo [horse of fire
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
[air worms, the yachay cometas phantom comets, and the mighty yurachirapa
[white rainbow, a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms.
The one who abducted this man stands beside the
dry tree trunk in which he lives. The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa [armadillo, the
majas [Agouti paca, and so on. The one who took the young man usually changes
into a monkey known as supay-machin [ghost monkey or into a sajino [collared
peccary, Dicolyles tajacu.
He transforms the ropes or lianas into aggressive
snakes.
But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet elves and the gnomes with
triangular bodies.
More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo horse of fire
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms, the yachay cometas phantom comets, and the mighty yurachirapa
white rainbow, a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the
Cannabis
Plantation De Cannabis Cannabis river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives.
The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo, the
majas Agouti paca, and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey or into a sajino collared
peccary, Dicolyles tajacu.
He transforms the ropes or lianas into aggressive
snakes.
But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he
“Developed in Seattle, perfected in Holland, Northern Lights has become the “State of the Art” indoor plant. A
must!
“Northern Lights #1 = Described as a true breeding strain (Stable) of Afghani origins.
Northern Lights #135A = Available commercially for just a short while (87-88) from the original Seed Bank.
Described as "a fast finishing hybrid of Northern lights and an Afghani". This sounds a lot like the forerunner of
Slyder/Chronic.”
Bianchine, Buy Bongs private
home made bongs
Shiva communication
all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki [long feet] elves and the gnomes with
triangular bodies.
More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They
California Orange Bud are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo [horse of fire]
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms], the yachay cometas [phantom comets], and the mighty yurachirapa
white rainbow], a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards] to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives. The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas [tapirs]
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo], the
majas [Agouti paca], and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey] or into a sajino collared
peccary, Dicolyles tajacu]. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle] that enable the vegetalista to drive away these
Cannabis Cup Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet] elves and the gnomes with
triangular bodies.
More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo horse of fire]
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms], the yachay cometas phantom comets], and the mighty yurachirapa
white rainbow], a white boa
Cannabis Medical with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista.
The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards] to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms.
The one who abducted this man stands beside the
dry tree trunk in which he lives. The others are coming out from under the branches
of a fallen tree. The one in the background lives under
Jock Horror the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs]
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo], the
majas Agouti paca], and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey] or into a sajino collared
peccary, Dicolyles tajacu]. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle] that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers,
Hindu Kush
including the nina-caballo horse of fire
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms, the yachay cometas phantom comets, and the mighty yurachirapa
white rainbow, a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives. The
Papaya others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo, the
majas Agouti paca, and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey or into a sajino [collared
peccary, Dicolyles tajacu.
He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha [icaro of the
black jungle that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert.
But the vegetalista
is curing him by summoning his powers, including the nina-caballo horse of fire
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms, the yachay cometas phantom comets, and the mighty yurachirapa
white rainbow, a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives. The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo, the
majas Agouti paca, and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey or into a sajino collared
peccary, Dicolyles tajacu. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he as to make the concentrations on the two sides more nearly equal.
Paraquat: A defoliant used to kill the cannabis plant around the world.
Parasite: An organism living on or in another living organism (host)
and obtaining its food from the latter.
Pathogen: An entity that can incite disease.
Peat moss: The partially decomposed remains of various mosses. Used
as a substrate.
Peduncle: The stalk of a flower or of a flower cluster.
Perennial: Living for more than two years or growing seasons.
Perianth: The floral envelopes; collectively the calyx and corolla,
especially when they are alike.
Perlite: A form of obsidian consisting of vitreous globules expandable
by heating and used for insulation but in our case it is used as a plant
growing medium.
Petiole: Leaf stalk.
pH: The pH is a measure of the acidity of a solution.
Photoperiod: The timed amount of light that a plant receives.
Photosynthesis: The
Neptunesharvestforgrowingindoors chemical process in plants in which carbon
dioxide and water are converted into glucose by the influence of light
energy.
352
Phototropism: The inclination, which plants have, to grow towards
light.
Phyllotaxy: How leaves are arranged on a branch or stem.
Pinching: Using the thumb and forefinger to lightly crush a branch or
stem which promotes further branching and causes the plant to bush
more.
Pistil: The ovule-bearing organ of a flower.
Pollen: The male gametes or microspores of a seed plant, produced as
a fine granular or powdery substance in the anthers of a flower or the
male cone of a gymnosperm and usu. transported by wind or insects.
Pollinate: Convey pollen to or deposit pollen on a stigma, an ovule, a
flower, a plant and so allow fertilization.
Pot: Another term for cannabis.
Potency: The strength of the cannabis drug. Usually measured by the
THC levels in a plant.
Predator: A predator is an insect or animal that feeds off other
animals, insects or plants.
Pruning: The cutting and trimming of plants to remove dead or injured
wood, or to control and direct the new growth of a plant.
Red light: Usually refers to a Sodium based light (HPS).
Reefer : Another term used for dried cannabis. Specifically a cannabis
cigarette.
Resistance: The ability of an organism to exclude or overcome a
problem.
rH: Abbreviation for relative humidity. The relative humidity is
expressed in a percentage and measured with a hygrometer.
Roach : A filter for a cannabis cigarette.
Root ball: The network of roots along with the attached soil of any
given plant.
353
Root bound: A condition that exists when a potted plant has outgrown
its container.
Roots: The colorless underground, part of a vascular plant which
serves to anchor it and convey nourishment.
Rot: Rot is the disintegration, discoloration, and decomposition of
plant tissue.
Rust: Rust is a plant disease that gives a "rusty" appearance to an
infected surface of the plant.
Sativa: A species of cannabis plant.
Scorch: Scorch is the burning or drying and b
Blow-by-blow description of the generations:
P.
50 = Heavy, single-cola type plants with mellow high (too much influence from the ShivaSkunk) Sweet fruity
scent/flavor. Unstable in most traits - for example, 10 days difference in fastest/slowest maturation period in a
group of 20 seedlings.
P.75 = Plants leaning MUCH more in the direction of Princess in floral cluster and bud structure, scent/flavor
turned more "tropical" like pineapple. The stability was becoming better - two major phenotypes; short & dense
(potent too) or tall/HUGE (Not so potent).
P.
88 = Renamed Cinderella 88 when first released on the market. It grows fast and produces excellent yields of
FROSTY buds in 7 weeks! Generally uniform seedlings with minor differences in floral formation and some height
variance, but the smoke is quite consistent from all plants - Dense, heavy nuggets of fruity scented & flavored
(like wild berries) and covered in resin glands, the dried buds have distinctly ORANGE Cannabis Games pistils.
260 The Total Synthesis
Cannabis Seedlings Marijuana Seeds of Cannabinoids
89 14
43
Alternatively the key intermediate 43 was also prepared from 49 (Chart 1 l. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails.
They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero.
He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri
Special
Skunk to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
[red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body [see Visions
4, 5, 21, 34]. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro [Gallizia corazema], the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is the most frightening.
The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl.
A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails.
They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere.
In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34]. The illness is most often located in the stomach.
If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema], the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl.
A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados [pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra [Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere.
In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives.
In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body [see Visions
4, 5, 21, 34. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the
Neptune S Harvest For Growing Indoors third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora, the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself.
One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra.
The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success.
But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives.
In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances.
Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the
White Rhino Cannabis Single Plant Yield left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked.
The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora, the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism.
The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself.
One should not
play with the leaves, nor cut thes "If you are in the Deep South like Mississippi or Alabama, there are lots of chunky skunky badboy local bud.
Sometimes people sell blowaway as "G" short for g-13. But looking at the picture of G-13, it leafs look at lot
more like a Kush than a fat indica leaf." -Johnny Reb
“Developed in Seattle, perfected in Holland, Northern Lights has become the “State of the Art” Bongsnil indoor plant. A
must!
“Northern Lights #1 = Described as a true breeding strain (Stable) of Afghani origins.
Northern Lights #135A = Cannabis Statistics Available commercially for just a short while (87-88) from the original Seed Bank.
Described as "a fast finishing hybrid of Northern lights and an Afghani". This sounds a lot like the forerunner of
Slyder/Chronic.”“Developed in Seattle, perfected in Holland, Northern Lights has become the “State of the Art” indoor plant. A
must!
“Northern Lights 1 = Described as a true breeding strain (Stable) of Afghani origins.
Northern Lights 135A = Available commercially for just a short while (87-88) from the original Seed Bank.
Described as "a fast finishing hybrid of Northern lights and an Afghani". This sounds a lot like the forerunner of
Slyder/Chronic.
”
“These buds
Effects Of Cannabis are army-green
colored, crystally, and evenly covered with long dark orange (almost brown) hairs.
Broken up, these buds release
bongs pipes the
home made bongs scent of sweet freshly cut grass or even hay with some slightly skunky
undertones. The smoke is smooth, non-expansive and has a mild sweet taste. Although the high does not hit
you right away, it first creeps through your body making you feel stoned and then only moderately effects your
cerebrum, allowing you to concentrate on any task at hand. **” – Homepage Amsterdam
very high levels of
intoxication (1%, 7%, 19%, 27%, 29%), experienced less frequently by Daily users (p <.01, overall). An even
more extreme version of this phenomenon, but still fairly frequent, is "I have lost all consciousness of my body
and the external world, and just found myself floating in limitless space (not necessarily physical
space)" (25%, 29%, 30%, 10%, 4%), which occurs at maximal levels of intoxication (1%, 2%, 11%, 21%,
31%). The younger users need to be more intoxicated to experience this (p <.05).
Figure 11-1. AWARENESS OF ONE'S OWN BODY
Note.
—For guide to interpreting the "How Stoned" graph,
see note on Figure 6-1.
The relationships between these four
phenomena dealing with awareness of the
body are plotted in Figure 11-1. Totally losing
awareness of the body and the world, and
experiencing oneself floating in limitless
space occurs less frequently than the other,
less extreme ways of losing awareness of the
body (p <.0005, overall).
With respect to level
of intoxication, the body fading from
awareness unless attended to and the focused
part of the body standing out more happen at
essentially the same levels of intoxication.
The two phenomena of totally losing
awareness of one's body occur at higher levels
of intoxication (p <<.0005, overall) than the
previous phenomena, but these two do not
differ from one another.
Given that the perception of one's body is
highly affected by the deployment of attention
while intoxicated on GRAFIX BONGS marijuana, what are some of the specific changes?
Pain
A common effect is "Pain is easy to tolerate if I keep my attention elsewhere" (21%, 10%, 34%, 13%, 12%),
with the linked opposite effect, "Pain is more intense if I concentrate on it," which occur with essentially the
same frequency (23%, 11%, 23%, 17%, 15%), an excellent illustration of the importance of deployment of
attention. Both experiences occur at essentially the same Strong levels of intoxication (7%, 13%, 28%, 15%,
1% and 6%, 19%, 26%, 9%, 2%, respectively).
The phenomenon of pain being more intense if concentrated on is affected by several background variables.
It is reported more frequently by the younger users (p <.05), by the College-educated (p <.05), and by Nonusers
of Psychedelics (p < .05). The older users need to be more intoxicated to experience this (p <.05), while
the Heavy Total lasers experience this at lower levels of intoxication than the Light or Moderate Total users (p
(2 of 15)4/15/2004 7:16:11 AM
On Being Stoned - Chapter 11
<.05, overall).
Lightness and Heaviness
A common experience is "With my eyes closed, Seeds Hanf my body may feel very light or even feel as if I float up into
the air when stoned" (16%, 16%, 41%, 19%, 8%), which begins to occur at Strong levels of intoxication (3%,
13%, 30%, 21%, 15%). According to my informants, having the eyes closed is not necessary to experience
much lightness, but is necessary to feel as if one were actually floating. This experience is more co
Pyrex cannabis cannabis Pyrex
Smokescreens apart from the effects of passive cannabis smoking, being around people who smoke cannabis regularly may lead to someone experimenting with the drug as they may come to see it as. Stories young people ncpic cannabis passive smoking contributes to hazardous health effects including middle ear infections.
Comments on the possible relation between passive smoking and lung 87653662-3937 health effects of passive smoking assessment of lung cancer in adults and role, consumption of alcoholic drinks drugs, opiates, cocaine, cannabis ant so. Keyword searches of cannabis net - april 2006 of non-smokers not to be subject to passive smoking cannabis smoking is not harmless, but prohibition of cannabis causes more harms than it prevents the effects. Causes of lung cancer cancerbackup search results.
bongs pipe Cannabis Sale Cannabis Cannabis
bongs pipe , but not in
other ways. Fort claims that alcohol scores high on all of these dimensions; barbiturates
and the amphetamines are also extremely hard as well. Marijuana, says Fort, is probably
the least hard of the drugs available in today's pharmacopoeia. The fact that a truly
dangerous drug (alcohol) is legal and freely available, while the possession of a far less
dangerous drug (marijuana) is severely penalized, is patently absurd, according to Fort.
[52]
Andrew T. Weil and Norman E. Zinberg, both physicians, after detailed controlled tests
on subjects high on marijuana, concluded that the drug is relatively safe, and its effects,
mild.53] James M. Dille and Martin D. Haykin—pharmacologist and psychiatrist
respectively, and both physicians—along with several nonphysicians, minimize the drug's
deleterious effects on simulated driving performance.54] And Tod H. Mikuriya, director
of the San Francisco Psychiatric Medical Clinic, in a pamphlet entitled "Thinking About
Using Pot," refuses to persuade readers not to use marijuana; he rejects the contention that
marijuana leads to heroin and states, with regard to psychosis, that "marijuana is
exceedingly safe."55] His advice to those who "choose to turn on" concerns
understanding how to use marijuana wisely.
What is more, Mikuriya employs marijuana
in his therapy. In treating alcoholics, one of his recommendations is that they give up
alcohol, in his view the more destructive drug, for pot, which is far less damaging. It is
obvious that this doctor disagrees with the majority view on at least two points: (1)
marijuana no longer has any therapeutic value, and its use constitutes "abuse," and (2) it is
a dangerous drug whose use should be avoided.
Another medical figure, Dr. Eugene Schoenfeld, writes a column syndicated by a
number of "underground" (and invariably pro-pot) newspapers, such as The East Village
Other. His stance is usually skeptical concerning the putative dangers of marijuana. One
piece attacked the AMA's June 1968 statements condemning marijuana use, "Marihuana
and Society." The critique is replete with such phrases as "the AMA... has chosen ... to
ignore... ," "casting itself into the role of prophet the Council demonstrates its lack of
familiarity with the current American marihuana situation by the following statement ... ,"
"contrary to all known evidence, the AMA statement denies...." The review concludes
(18 of 25)4/15/2004 1:04:59 AM
The Marijuana Smokers - Chapter 5
with the claims: ". .. the scientific judgment of the AMA will now be looked upon with
some suspicion by the millions of American marijuana users ... the AMA would certainly
be surprised by the great numbers of medical students and Neptunesharvestforgrowingindoors young residents who
chronically use marijuana with no observable detriment to their physical or mental wellbeing."
56]
It is clear, then, that some physicians do not accept the dominant current medical views
concerning marijuana. They underplay i, but not in
other ways. Fort claims that alcohol scores high Bongsnil on all of these dimensions; barbiturates
and the amphetamines are also extremely hard as well. Marijuana, says Fort, is probably
the least hard of the drugs available in today's pharmacopoeia. The fact that a truly
dangerous drug (alcohol) is legal and freely available, while the possession of a far less
dangerous drug (marijuana) is severely penalized, is patently absurd, according to Fort.
52]
Andrew T. Weil and Norman E. Zinberg, both physicians, after detailed controlled tests
on subjects high on marijuana, concluded that the drug is relatively safe, and its effects,
mild.
53] James M. Dille and Martin D. Haykin—pharmacologist and psychiatrist
respectively, and both physicians—along with several nonphysicians, minimize the drug's
deleterious effects on simulated driving performance.54] And Tod H. Mikuriya, director
of the San Francisco Psychiatric Medical Clinic, in a pamphlet entitled "Thinking About
Using Pot," refuses to persuade readers not to use marijuana; he rejects the contention that
marijuana leads to heroin and states, with regard to psychosis, that "marijuana is
exceedingly safe."55] His advice to those who "choose to turn on" concerns
understanding how to use marijuana wisely. What is more, Mikuriya employs marijuana
in his therapy. In treating alcoholics, one of his recommendations is that they give up
alcohol, in his view the more destructive drug, for pot, which is far less damaging. It is
obvious that this doctor disagrees with the majority view on at least two points: (1)
marijuana no longer has any therapeutic value, and its use constitutes "abuse," and (2) it is
a dangerous drug whose use should be avoided.
Another medical figure, Dr. Eugene Schoenfeld, writes a column syndicated by a
number of "underground" (and invariably pro-pot) newspapers, such as The East Village
Other. His stance is usually skeptical concerning the putative dangers of marijuana. One
piece attacked the AMA's June 1968 statements condemning marijuana use, "Marihuana
and Society." The critique is replete with such phrases as "the AMA... has chosen ... to
ignore... ," "casting itself into the role of prophet the Council demonstrates its lack of
familiarity with the current American marihuana situation by the following statement ... ,"
"contrary to all known evidence, the AMA statement denies.
.
.
.
" The review concludes
(18 of 25)4/15/2004 1:04:59 AM
The Marijuana Smokers - Chapter 5
with the claims: ". .. the scientific judgment of the AMA will now be looked upon with
some suspicion by the millions of American marijuana users ... the AMA would certainly
be surprised by the great numbers of medical students and young residents who
chronically use marijuana with no observable detriment to their physical or mental wellbeing."
56]
It is clear, then, that some physicians do not accept the dominant current medical views
concerning marijuana. They underplay i, but not in
other ways. Fort claims that alcohol scores high on all of these dimensions; barbiturates
and the amphetamines are also extremely hard as well. Marijuana, says Fort, is probably
the least hard of the drugs available in today's pharmacopoeia. The fact that a truly
dangerous drug (alcohol) is legal and freely available, while the possession of a far less
dangerous drug (marijuana) is severely penalized, is patently absurd, according to Fort.
52
Andrew T. Weil and Norman E. Zinberg, both physicians, after detailed controlled tests
on subjects high on marijuana, concluded that the drug is relatively safe, and its effects,
mild.[53 James M. Dille and Martin D. Haykin—pharmacologist and psychiatrist
respectively, and both physicians—along with several nonphysicians, minimize the drug's
deleterious effects on simulated driving performance.[54 And Tod H. Mikuriya, director
of the San Francisco Psychiatric Medical Clinic, in a pamphlet entitled "Thinking About
Using Pot," refuses to persuade readers not to use marijuana; he rejects the contention that
marijuana leads to heroin and states, with regard to psychosis, that "marijuana is
exceedingly safe."55 His advice to those who "choose to turn on" concerns
understanding how to use marijuana wisely. What is more, Mikuriya employs marijuana
in his therapy. In treating alcoholics, one of his recommendations is that they give up
alcohol, in his view the more destructive drug, for pot, which is far less damaging. It is
obvious that this doctor disagrees with the majority view on at least two points: (1)
marijuana no longer has any therapeutic value, and its use constitutes "abuse," and (2) it is
a dangerous drug whose use should be avoided.
Another medical figure, Dr. Eugene Schoenfeld, writes a column syndicated by a
number of "underground" (and invariably pro-pot) newspapers, such as The East Village
Other. His stance is usually skeptical concerning the putative dangers of marijuana.
One
piece attacked the AMA's June 1968 statements condemning marijuana use, "Marihuana
and Society." The critique is replete with such phrases as "the AMA... has chosen ... to
ignore... ," "casting itself into the role of prophet the Council demonstrates its lack of
familiarity with the current American marihuana situation by the following statement ... ,"
"contrary to all known evidence, the AMA statement denies...." The review concludes
(18 of 25)4/15/2004 1:04:59 AM
The Marijuana Smokers - Chapter 5
with the claims: ". .. the scientific judgment of the AMA will now be looked upon with
some suspicion by the millions of American marijuana users ... the AMA would certainly
be surprised by the great numbers of medical students and young residents who
chronically use marijuana with no observable detriment to their physical or mental wellbeing."
56
It is clear, then, that some physicians do not accept the dominant current medical views
concerning marijuana. They underplay i, but not in
other ways. Fort claims that alcohol scores high on all of these dimensions; barbiturates
and the amphetamines are also extremely hard as well. Marijuana, says Fort, is probably
the least hard of the drugs available in today's pharmacopoeia.
The fact that a truly
dangerous drug (alcohol) is legal and freely available, while the possession of a far less
dangerous drug (marijuana) is severely penalized, is patently absurd, according to Fort.
52
Andrew T. Weil and Norman E. Zinberg, both physicians, after detailed controlled tests
on subjects high on marijuana, concluded that the drug is relatively safe, and its effects,
mild.
53 James M. Dille and Martin D. Haykin—pharmacologist and psychiatrist
respectively, and both physicians—along with several nonphysicians, minimize the drug's
deleterious effects on simulated driving performance.54 And Tod H. Mikuriya, director
of the San Francisco Psychiatric Medical Clinic, in a pamphlet entitled "Thinking About
Using Pot," refuses to persuade readers not to use marijuana; he rejects the contention that
marijuana leads to heroin and states, with regard to psychosis, that "marijuana is
exceedingly safe."55 His advice to those who "choose to turn on" concerns
understanding how to use marijuana wisely. What is more, Mikuriya employs marijuana
in his therapy. In treating alcoholics, one of his recommendations is that they give up
alcohol, in his view the more destructive drug, for pot, which is far less damaging. It is
obvious that this doctor disagrees with the majority view on at least two points: (1)
marijuana no longer has any therapeutic value, and its use constitutes "abuse," and (2) it is
a dangerous drug whose use should be avoided.
Another medical figure, Dr. Eugene Bongs Bongs Bongs Schoenfeld, writes a column syndicated by a
number of "underground" (and invariably pro-pot) newspapers, such as The East Village
Other. His stance is usually skeptical concerning the putative dangers of marijuana. One
piece attacked the AMA's June 1968 statements condemning marijuana use, "Marihuana
and Society." The critique is replete with such phrases as "the AMA... has chosen ... to
ignore... ," "casting itself into the role of prophet the Council demonstrates its lack of
familiarity with the current American marihuana situation by the following statement ... ,"
"contrary to all known evidence, the AMA statement denies...." The review concludes
(18 of 25)4/15/2004 1:04:59 AM
The Marijuana Smokers - Chapter 5
with the claims: ". .. the scientific judgment of the AMA will now be looked upon with
some suspicion by the millions of American marijuana users ... the AMA would certainly
be surprised by the great numbers of medical students and young residents who
chronically use marijuana with no observable detriment to their physical or mental wellbeing."
56
It is clear, then, that some physicians do not accept the dominant current medical views
concerning marijuana. They underplay i
ns of ayahuasca and
its additives, the piripiri [Cyperus sp.], the toe [Brugmansia sp.], and the chiriksanango
[Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant.
teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee]. At their side are the spirits of the ailco-sacha wild dog], a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird], which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms] and the callampa machaco mushroom snake].
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool] surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician.
Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp.], the toe Brugmansia sp.], and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense.
Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants.
This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee]. At their side are the spirits of the ailco-sacha wild dog], a plant
used to heal people bewitched with dog's blood.
Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird], which the master uses as a
vehicle when leaving for the outer world and space regions.
Below are the
callampas mushrooms] and the callampa machaco mushroom snake].
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool] surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism.
In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp., the toe [Brugmansia sp., and the chiriksanango
Brunfelsia grandiflora Behind is Cannabis Games the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down Of Cannabis Effects the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee.
At their side are the spirits of the ailco-sacha wild dog, a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird, which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms and the callampa machaco mushroom snake.
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician.
Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp., the toe Brugmansia sp., and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers.
On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs.
We also see the huarmi-vacamarina
woman-manatee. At their side are the spirits of the ailco-sacha wild dog, a plant
used to heal people bewitched with dog's blood.
Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird, which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms and the callampa machaco mushroom snake.
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real
This indoor hybrid has a high calyx/leaf ratio & finishes flowering in 7 weeks or less. Our big-yielding,
lemon-scented female clone named "Genius" because of her CLEAR, energetic, thought-provoking high was
crossed with a robust Cinderella 99
Bongs Pipe male to create Apollo Eleven. Expect some variation among individuals. The
best females are short, heavily branched plants with multitudes of dense, resinous bud sites - perfect for
SCROG. The smoke has a Marijuana Cannabis Seeds sweet citrus flavour. The high is UP & HAPPY.
"
Bongs Pipe
- Bros. Grimm catalog
cannabis cannabis -- 9/10/2010 4:18:47 AM
Hawaii x Skunk #1
"Regarding Early Girl, Ed Rosenthal says he knows (it was) developed by Cultivators' Choice in California in the
70's.”
“Early Girl - This is a mostly Indica early variety developed in Northern California. The plants are compact and
very sturdy, and will tend to grow to one main stem.
Hydroponics Very potent, medium yield, with a hashy taste and aroma.
Inbred for 4 generations and carefully selected for quality and earliness. Early Girl is an outstanding choice for
growers seeking an early Indica-type.
Afoaf has a Posi Big Bud Mom that is 70% pistils ripe, with cloudy heads in about 43-45 days and it yields real
nice. Its a real tough strain, eats ferts big time, not the strongest most devastating buzz, however it has a
long duration 4 hours, but a repeat for sure, the strain has really "grown on me." Its just an all-around good
strain, now if it took 55-60 days it would be history, its speed to harvest is a big consideration.-Budm
15), which occurred
make water bongs exclusively with the cis-isomer 54, resulting in
Graine Cannabis the
dihydrofuran derivative 55
Bongs Pipe align="center"> Acetolysis with tetramethyl
ammonium acetate in acetone followed by reduction with LiAlH4 converted 62a
to the desired metabolite 64 in '\,20%
BONGS BUY yield
“Princess
glass was obtained from growing out seeds found in buds of Jack Herer that was purchased in
glass Amsterdam at
the "Sensi-Smile" coffee shop, an authorized outlet of Sensi Seed Bank. Thus, it is considered to be an f2
generation Jack Herer.
Water
Make Water Water The seeds were found only in the deepest part of the buds indicating that the father was
an unusually early-maturing JH that the growers missed
Marijuana Seeds at first.” - MrSoul
Blow-by-blow description of the generations:
P.50 = Heavy, single-cola type plants with mellow high (too much influence from the ShivaSkunk) Sweet fruity
scent/flavor. Unstable in most traits - for example, 10 days difference in fastest/slowest maturation period in a
group of 20 seedlings.
P.75 = Plants leaning MUCH more in the direction of Princess in floral cluster and bud structure, scent/flavor
turned more "tropical" like pineapple. The stability was becoming better - two major phenotypes; short & dense
(potent too) or tall/HUGE (Not so potent).
P.88 = Renamed Cinderella 88 when first released on the market. It grows fast and produces excellent yields of
FROSTY buds in 7 weeks! Generally uniform seedlings with minor differences in floral formation and some height
variance, but the smoke is quite consistent from all plants - Dense, heavy nuggets of fruity scented & flavored
(like wild berries) and covered in resin glands, the dried buds have distinctly ORANGE pistils.
Acetolysis with tetramethyl
ammonium acetate in
Jock Horror acetone followed by reduction with
Jock Horror LiAlH4 converted 62a
to Cannabis Statistics the
Jock Horror desired metabolite 64 in '\,20% yield
BIG BONGS
"I got NL#5 never had any problems with cloning, also if its real NL#5 (which is Pure NL) it has almost no smell
at all which is great if ya grow indoors. The ones I've seen really fill out at the end of the flowering cycle, it
sometimes looks like the yield will be marginal and then in the last couple of weeks--bam! I have found this
with most indica strains, usually they do not fill out till the last 2-3 weeks of flowering. NL is a great indoor
strain, one of my fav's too." -Unknown"I got NL5 never had any problems with cloning, also if its real NL5 (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
Sensiseedbank 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
Hydrolysis with base was accompanied by
an intramolecular opening of the epoxide ring (as in the racemic case, Chart
1
l. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra [Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
[red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34]. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema], the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra.
The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success.
But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34]. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema], the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.
When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is the most frightening.
The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl.
A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in Buy Bongs her chacra. The woman had the instep of one of her feet swollen.
She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34. The illness is most often located in the stomach.
If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro [Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi [Carpotroche grandiflora, the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora, the tree to
the right, is the most frightening.
The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thes
ns of ayahuasca and
its additives, the piripiri Cyperus sp.], the toe [Brugmansia sp.], and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine.
Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants.
This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers.
On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
[woman-manatee]. At their side are the spirits of the ailco-sacha [wild dog], a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste.
In front
of the house is the supay-tuyuyo tuyuyo, a large bird], which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms] and the callampa machaco mushroom snake].
At top right is a mestiza oracionista [practitioner who uses prayer as a healing
tool] surrounded by images, stamps, books of prayei, and perfumes.
She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture.
He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp.], the toe Brugmansia sp.], and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant.
teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee]. At their side are the spirits of the ailco-sacha wild dog], a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird], which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms] and the callampa machaco mushroom snake].
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool] surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual
bongs pipes hypnotism. In front of the
African priestess we see a genius in a formation of triangles.
This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri [Cyperus sp., the toe Brugmansia sp., and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants.
This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee. At their side are the spirits of the ailco-sacha wild dog, a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo [tuyuyo, a large bird, which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms and the callampa machaco mushroom snake.
At top right is a mestiza oracionista practitioner who
Cannabis Archiv uses prayer as a healing
tool surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles.
This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A.
FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp., the toe Brugmansia sp., and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant.
teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs.
We also see the huarmi-vacamarina
woman-manatee. At their side are the spirits of the ailco-sacha wild dog, a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird, which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms and the callampa machaco mushroom snake.
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician.
Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda,
White Rhino Cannabis Single Plant Yield whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real very high levels of
intoxication (1%, 7%, 19%, 27%, 29%), experienced less frequently by Daily users (p <.01, overall). An even
more extreme version of this phenomenon, but still fairly frequent, is "I have lost all consciousness of my body
and the external world, and just found myself floating in limitless space (not necessarily physical
space)" (25%, 29%, 30%, 10%, 4%), which occurs at maximal levels of intoxication (1%, 2%, 11%, 21%,
31%). The younger users need to be more intoxicated to experience this (p <.05).
Figure 11-1. AWARENESS OF ONE'S OWN BODY
Note.—For guide to interpreting the "How Stoned" graph,
see note on Figure 6-1.
The relationships between these four
phenomena dealing with awareness of the
body are plotted in Figure 11-1. Totally losing
awareness of the body and the world, and
experiencing oneself floating in limitless
space occurs less frequently than the other,
less extreme ways of losing awareness of the
body (p <.0005, overall). With respect to level
of intoxication, the body fading from
awareness unless attended to and the focused
part of the body standing out more happen at
essentially the same levels of intoxication.
The two phenomena of totally losing
awareness of one's body occur at higher levels
of intoxication (p <<.0005, overall) than the
previous phenomena, but these two do not
differ from one another.
Given that the perception of one's body is
highly affected by the deployment of attention
while intoxicated on marijuana, what are some of the specific changes?
Pain
A common effect is "Pain is easy to tolerate if I keep my attention elsewhere" (21%, 10%, 34%, 13%, 12%),
with the linked opposite effect, "Pain is more intense if I concentrate on it," which occur with essentially the
same frequency (23%, 11%, 23%, 17%, 15%), an excellent illustration of the importance of deployment of
attention. Both experiences occur at essentially the same Strong levels of intoxication (7%, 13%, 28%, 15%,
1% and 6%, 19%, 26%, 9%, 2%, respectively).
The phenomenon of pain being more intense if concentrated on is affected by several background variables.
It is reported more frequently by the younger users (p <.05), by the College-educated (p <.05), and by Nonusers
of Psychedelics (p < .05). The older users need to be more intoxicated to experience this (p <.05), while
the Heavy Total lasers experience this at lower levels of intoxication than the Light or Moderate Total users (p
(2 of 15)4/15/2004 7:16:11 AM
On Being Stoned - Chapter 11
<.05, overall).
Lightness and Heaviness
A common experience is "With my eyes closed, my body may feel very light or even feel as if I float up into
the air when stoned" (16%, 16%, 41%, 19%, 8%), which begins to occur at Strong levels of intoxication (3%,
13%, 30%, 21%, 15%). According to my informants, having the eyes closed is not necessary to experience
much lightness, but is necessary to feel as if one were actually floating. This experience is more co ng and running about,
produce a wind that accompanies this snake. Four flying objects always accompany
the sylphs as guardians wherever they go.
VISION 15
THE SACHAMAMA
This picture shows the Sachamama hypnotising a deer in order to swallow it up.
Trees and weeds grow on the Sachamama. This big snake is hard to find, but it can
be seen.On the left side is a small pond from which it drinks. On the right there are
all kinds of animal and even human bones which it has vomited up during its life
time. It expels the meat through its rectum, the bones it vomits.
This big snake rarely moves, remaining perhaps hundreds of years in the same
place. One can even accidentally climb on top of it without realising one is on
this dangerous animal. If a person passes by its head, the Sachamama magnetises
him immediately and swallows him, because it possesses a very powerful magnet,
and no living being that crosses its path can escape.
When a person has noticed the presence of the Sachamama, he must leave swiftly
so as not to be crushed by a tree or struck by lightning, because the Sachamarna
produces a strong wind with lightning and lots of rain, capable of knocking down
trees. When the Sachamama moves to another place, it throws down the trees on its
back and makes a sort of path by knocking down other trees as well.
VISION 16
THE SESSION OF THE CHULLACHAKI
This is a vision of the Supay-chacra or garden of the Chullachaki. In the middle we
see a tree called caimitillo Duroja hirsuta]. The two trees beside it are called
Supay-caspi and the lowest ones, Supay-anallosacha. You can see that they have
circles at the base of the leaves.
Here you can see a Chullachaki a forest spirit] dressed in royal gowns, reading a
parchment. The others, the shapshicos or sacharunas, listen to the reading of the
decree on the care of wild animals, because they are the ones who have this
responsibility. All of them are dressed in brilliant-colored royal clothes which make
the nearby leaves shine bright, just as perfectly as light bulbs. It's like a
Bacchanalian feast to which all wild animals are invited so they together with their
masters will entertain all the rest, setting up a circus show with dances, music with
euphoric rhythm, and entrancing singing. There you can hear the most complex
sounds and lullabies of the purity of the forest, of the intricate web of the vegetal
esoteric world. Within vegetalismo there is so much knowledge that could benefit
man. Perhaps some day the hidden secret of longevity will be known, because it is
certain that this is to be found within the plants of the forest.
These animals are called through a telepathic vibration in which the instinct of the
psychic cord m~' the animals come to the meeting. You can see otorongo, the
manco-puma, the lluhuichio-puma, huasca monkey], the squirrel, the cashacushillo
i cupine], the sachavaca tapir], the deer, the armas Priodontes
maximus], the maids Agouti paca],