Top 44
bongs and pipe
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 Green Spirit is a short resiny 8 week strain that crystals up nicely and has a real bomb taste. The only
drawback I see is the mold susceptibility trait inherited from its Skunk#1 forefathers.-Mcgee thological. The
use of a drug to get high is abuse of that drug: "There is no such thing as use without
abuse in intoxicating substances."8]
In an essay in what is widely considered the bible of clinical pharmacology, the
following is a definition of drug abuse (of which marijuana abuse is discussed as an
instance; a distinction is made between obsolete "Therapeutic Uses" and current "Patterns
of Abuse"):
In this chapter, the term "drug abuse" will be used in its broadest sense, to
refer to use, usually by self-administration, of any drug in a manner that
deviates from the approved medical or social patterns within a given
culture. So defined, the term rightfully includes the "misuse" of a wide
spectrum of drugs.... However, attention will be directed to the abuse of
drugs that produce changes in mood and behavior.9]
Etiology of Drug Use
In terms of the etiology of marijuana use, physicians may generally be found within the
orbit of the personality theory of causality. Now, no psychologist or psychiatrist would
dispute the contention that sociological factors play a decisive role in marijuana use.
Clearly, a milieu wherein marijuana is totally lacking, or in which its use is savagely
condemned, is not likely to generate many marijuana smokers, regardless of the
psychological predisposition of the individuals within that ambiance. Yet, at the same
time, a theory of marijuana use set forth by a psychologist, psychiatrist, or physician, will
look and sound very different from one delineated by a sociologist. Doctors will tend to
emphasize individual and motivational factors in the etiology of marijuana use. It is
necessary, therefore, according to this perspective, to understand the individual's life
history, particularly his early family relations, if we are to understand why an individual
does as he does, particularly if he challenges the established social order—as, to some
degree, his use of marijuana does. An individual of a certain family background will be
predisposed to specific certain kinds of behavior.
(6 of 25)4/15/2004 1:04:59 AM
The Marijuana Smokers - Chapter 5
More than merely being generated to a considerable degree by personality factors,
physicians (following psychologists and psychiatrists) often see marijuana use as being at
least to some degree generated by pathological or abnormal motives. Sometimes this is
seen as a general process; marijuana use, like all illicit, deviant, and illegal drug use,
represents a form of neurosis, however mild: "The willingness of a person to take drugs
may represent a defect of a superego functioning in itself."10] It is, of course, necessary
to specify the degree of drug involvement. Most physicians will not view occasional or
experimental use in the same light as frequent, habitual, or "chronic" marijuana use.
Probably we can make a safe generalization about the relative role of the factors we are
discussing: the heavier and the more frequent the use o 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
cheap bongs
cheap bongs Bongsnil 25
refluxing Willy Jack t
I don't know where they get that crap about it finishing Sept. 1st. I was at 44 Pyrex Bongs something degrees north, and
they didn't finish until about the end of September.
I do remember that there was a Whiterhinocannabissingleplantyield lot AFGHAN
MAROC
MAROC of variation between
seeds, maybe I just got some slow ones. Or maybe they were just lying too.” –been there
Princess is a female which resulted from a seed found in a Jack Herer bud I bought in Amsterdam near the
Sensi Seed Bank at "Coffeeshop Sensi Smile". The bud came in a 2 gr. cello-pack with the Sensi logo; I
expected sinsemilla, but it had about 10 seeds so I assume she's an F2 JH. Her characteristics were so fine I
wanted to create seeds that would "replicate" this plant. She has the KILLER Haze-influenced high with the most
DELICIOUS pineapple/evil scent, 50 day maturation in 12/12, and incredible resin production, doesn’t Cannabis Seedlings stretch -
yet clearly Sativa-dominant! Last but not least: Never a hint of hermaphrodism after 2 years of cloning & many
different styles of grow.
Northern Lights
“pure Indica 88/89/90
An absolute must for the indoor grower! For the last couple of years the Northern Lights® has dominated the
various Harvest Festivals. Through selective breeding we have succeeded in producing one of the most powerful
plants in the world. On top of that, we have developed a strain highly adapted for indoor growing: compact,
powerful with a
Bongs Uk good yield and exceptional resin production. The most lucrative plant for the indoor grower.
Flowering: 45-50 days.
Height: 100-125 cm.
Yield: up to 125 gr.” – Sensi Seed Bank catalog 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
Top 44 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 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
Top 44 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
Grafixbongs 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
“This strain may be the "Holy Grail". The result of painstakingly backcrossing a VERY RARE female to her male
progeny over 3 generations. This hybrid was specifically bred for indoor cultivation. Short statured & heavily
branched, this plant grows LONG, dense colas with an EXTREMELY high flower/leaf ratio and OUTRAGEOUS resin
production. The breeder
Chrystal 100
has observed a "giant leap" in potency with each progressive generation and,
Chrystal 100
as
expected, Cinderella 99 has topped all previous results - her high is heavily influenced by Haze; clear, energetic
& devastatingly psychoactive.
A plant with all of the above is rare enough, but Cinderella 99 finishes flowering
after a
Cannabis Games scant 50 days of 12/12! Above-average yields of crystal covered buds reeking of tropical fruit aromas
Chrystal 100 can
be harvested every other month once a mother plant is selected and asexually propagated. One final accolade -
preliminary results from the breeder indicate Cinderella 99 will breed true..." -Brothers Grimm seedbank
Friend has been growing supposed BB for a while now, and let me say that the BB from Sensi I grew and
selected a perfect mother (maybe just great luck?), but mine sure is different. Much greener, tastier, more
potent, amazing. 8-10 in my opinion. But even Sensi says that 25% are "Special". So I'd advise germing the
whole batch (pack ) of seed as to give yourself a better shot at a primo Mom! Good luck dude. If you never
grew any exotics before, try an easier strain.
You really
cultivation en placard de cannabis
kind of need to
Marijuana Seeds know what your doing (selection wise).”
– Bdubs
, 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
Chrystal 100 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 Grafix Bongs 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 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 Gum Bubble 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
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], 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 Seeds Hanf 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], 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, ng and running about,
produce a wind Hydroponics 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,
C88 is the best so far. It has blown the socks off every Dutch variety I've grown for all around goodness.” – flwr
smkr
“The photo at the web site is Cafe'Girl, she is the sister of Princess (Cinderella 88's mom). Cafe'Girl is the seed
mother I'm using to produce "Dylan's Diamond" which will be released in January 1999. She's a beauty - BIG
yielder of super DENSE, crystalized buds in fairly LOW light levels. Scent/flavour is very much like ginger ale.” –
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 Bongsnil 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.
"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.
"
Uk Cannabis Seeds -Johnny Reb
I GRAINE SEED
SENSI SEED GRAINE don't know where they get that crap about it finishing Sept. 1st. I was at 44 something degrees Uk Cannabis Seeds north, and
they didn't finish until about the end of September. I do remember that there was a lot of variation between
seeds, maybe I just got some slow ones. Or maybe they were just lying too.” –been there
They're funny plants when it comes to cuttings. They seem to be much slower to take than most, but the huge
amount of vigor that is inherent in the breed means that the cuts don’t die- they just hang around and don't
do much. I took cuttings of my over-wintering mother which took about 3 weeks to take- during this time, the
cuts didn’t look ill, and didn’t grow, they just 'existed'. The mother plant doesn’t do well indoors- mine seemed
to get freaked out and started to flower. It flowered though most of winter, then suddenly decided to revert, I
don’t know why. 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 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 Bongsnil 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 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 Grafixbongs 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
cannabis
cultivo -- 9/10/2010 3:16:13 AM
Duth Passion
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.
"My 3 NL#9 girls were harvested last week, dried and are curing now. Plant #1 flowered for 52 days, 2 and 3, 56
days. I have to say that this is some of the best smoke of all time for me! Looks white in the bag slow clean
burn, great taste, kick-ass high. I yielded about 5oz. off 3 plants. NL#9 is a Sag product.
Info I've gotten says
its NLxWhite WidowxJack Herer. Pretty Uk Cannabis Uk intense stone."-KGB"My 3 NL9 girls were harvested last week, dried and are curing now. Plant 1 flowered for 52 days, 2 and 3, 56
days. I have to say that this is some of the best smoke of all time for me! Looks white in the bag slow clean
burn, great taste, kick-ass high. I yielded about 5oz. off 3 Cannabis Archiv plants. NL9 is a Sag product. Info I've gotten says
its NLxWhite WidowxJack Herer. Pretty intense stone."-KGB
Archer in R “Cinderella 99 will be available from Brothers Grimm in January (’99). This is the "cubed" generation resulting
from backcrossing Princess 3 times with her successive male offspring. Expect a true-breeding strain with the
same short flowering period, tropical fruit flavour, and soaring cerebral high. “ - MrSoul
X 1 1 1
260 The Total Synthesis of Cannabinoids
89
“Cinderella 99 will be available from Brothers Grimm in January (’99). This is the "cubed" generation resulting
from backcrossing Princess 3 times with her successive male offspring. Expect a true-breeding strain with the
same short flowering period, tropical fruit flavour, and soaring cerebral high. “ - MrSoul
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 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
Citral 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, Custombon 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
WATER PIPE PIPE
BONGS
the germination rate of some of their Slyder
seeds. They have stopped carrying it FOR NOW until they get a few new batches going. They assured me
personally that the Slyder would return very soon. The origins of this classic Indica strain are "" a Northern Lights
crossed with an Afghani "". Very, Very Heavy/ sleepy buzz. Tons of resin, relatively fast maturing with dense bud
structure. Very well suited for SOG application."""
"“As for the Chronic, I’m extremely impressed. All the claims of high yield and potency seem to have been true;
haven’t got the total weight of my grow yet cause the MONSTER colas (two feet long x four inches thick) are still
drying, but the first three plants (which weren’t the biggest) gave over 100 grams, which I consider a lot. The
last three look like they’ll weigh in even more. There is a bit of variance in the strain. I saw two distinct
phylotaxies/growth patterns indicative of the Sativa/Indica mix: thick, luscious buds on short plants, and thin,
slightly fluffy buds on stretchy tall plants. Nevertheless the result was excellent. The high is half body, half
mental and will lock you to your couch for a long time. I’d give it a 7.5 or 8 out of 10.” - KGB"
"
“All 10 started with germinated and sprouted. The seed gave up 7 females with 3 males. During veg these
plants were similar in appearance but differed somewhat in growth rate under flouros. All of these plants had
long leaf stems with leaf blades somewhere between an indica and sativa as far as width and color. The color
was a darker green with a nice shine.
1 and 2- These two were practically identical in all aspects so what the heck. They grew like sativas. They were
cut down around 10 weeks and could have gone on longer. All of the chronic were cut down in approximately 10
weeksù68 days. Some were probably ready a few days earlier though. Braided bud look with good size calyxes
describe the bud structure. Buzz was good and yield was decent but both these plants were chopped because of
the long flower time. These plants also had the city skyline look to the buds since they were trained so that the
branches were just about all horizontal."
"
3- Got shaded bad and after a test smoke was chopped since it wasn’t as good as the others. It could have
been a decent plant but we’ll never know.
4- This one here was the winner as far as yield goes but since they were all somewhat crowded it’s hard to tell if
its the real champ. This will be a nice plant to grow since it grows like a sativa. Sativas tend to tolerate more
hard times than indicas. This plant placed well in the buzz department too, 2nd. Buds have the braided look
with smaller calyxes than 1 and 2. They were fairly tight buds considering this plant was on the edge of the
grow."
"5 and 6- Yep these two were practically identical as well. Heck they even yielded the same. These were
completely different in bud structure than all the others. They have small calyxes without the bra “The Big Bud was the same as usual. The buds are large for sure, but this strain just doesn’t do it for me. They
reached about 15 inches in height and yielded at least an ounce each. I've grown this strain 2 times before
and to be honest I thought it came out poorly originally because they were my first crops, but even this latest
batch, which was grown and dried as perfect as I have ever done, still pales as far as potency goes. This will be
the last time I take up space with this strain.” – James Hetfield
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
bongs water pipes 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 Cannabis Medical 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 Uk Cannabis Seeds 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
bongs online
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 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
white rhino cannabis single plant yield 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 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],
“After years of heartfelt requests for a Northern Lights strain, Sagarmatha has engineered a superior version of
the NL legend. NL#9 delivers the Whiterhinocannabissingleplantyield finest qualities expected from that variety: a short plant with a voracious
stone and minimal smell. The flowering time is acceptable and fat chunky nugs can be expected.
Fantastic for
gardens where smell is an unfavorable factor. Also fine for persons who desire
x x Afghan
a x x Afghan heavy, lethargic stone.“After years of heartfelt requests for a Northern Lights strain, Sagarmatha has engineered a superior version of
the NL legend. NL9 delivers the finest qualities expected from that variety: a short plant with a voracious
stone and minimal smell.
The flowering time is acceptable and fat chunky nugs can be expected. Fantastic for
gardens where smell is an unfavorable factor. Also fine for persons who desire a heavy, lethargic stone.
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
Sensiseedbank 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
Graine Cannabis 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
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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