Grafix
Grafix Bongs
buy
buy
I don't know where they get that crap about it finishing Sept. 1st. I was at 44 Seeds Hanf something degrees north, and
they didn't finish until about the end of September. I do remember that there was a lot of variation Hydroponics between
seeds, maybe I just got some slow ones. Or maybe they were just lying too.” –been there 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
I created a 'goblet' effect outwards around the top of the wire-tube, and this stopped the damage.
Having been eaten back to about 18" in early
July, the Bongs Uk plants reached about 6'
by week-1 Oct. During the whole summer, there was no single week that they
were not rained on VERY
Skunk Red Hair heavily, and for the last month of their lives they were in perpetual cloud/100%
moisture. Only one plant showed any signs of mold
Skunk Red Hair (and this one showed only small patches)- which I was
extremely pleased
Hair Hair Hair with. 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 ns of ayahuasca and
its additives, the piripiri [Cyperus sp.], the toe Brugmansia sp.], and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee]. At their side are the spirits of the ailco-sacha wild dog], a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo [tuyuyo, a large bird], which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms] and the callampa machaco [mushroom snake].
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool] surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism.
In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A.
FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp.], the toe Brugmansia sp.], and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine. Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants.
This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers. On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs.
We also see the huarmi-vacamarina
woman-manatee]. At their side are the spirits of the ailco-sacha wild dog], a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo tuyuyo, a large bird], which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms] and the callampa machaco mushroom snake].
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool] surrounded by images, stamps, books of prayei, and perfumes.
She practices
medicine with the help of celestial spirits.
Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles. This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with
Marijuana Seeds 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
color changing bongs of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee. At their side are the spirits of the ailco-sacha wild dog, a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste. In front
of the house is the supay-tuyuyo [tuyuyo, a large bird, which the master uses as a
vehicle when leaving for the outer world and space regions.
Below are the
callampas [mushrooms and the callampa machaco [mushroom snake.
At top right is a mestiza oracionista [practitioner who uses prayer as a healing
tool surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism.
In front of the
African priestess we see a genius in a formation of triangles.
This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans. To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A.
FOREST SPIRITS THE THREE POWERS
There is in this vision a real ns of ayahuasca and
its additives, the piripiri Cyperus sp., the toe Brugmansia sp., and the chiriksanango
Brunfelsia grandiflora Behind is the magnificent prince Tabal in a dress
decorated with silky feathers and with a gilded, double-edged sword as plume. Also
present are two women called cuayacunas or caressing women. At their side is an
extraterrestrial ship from Ganymede with a magic ladder by which the crew may
disembark.
In the upper part of the centre section is a native Cocama who exercises his
powers of traditional medicine.
Below him is a guru, a master of sublime
extrasensory perception in the temples of Krishna, purifying his soul with
transcendental meditation of the sixth sense. Next to the Cocama is a nymph of
knowledge with her horn trumpets who teaches how t( sing the icaros with
exactitude.
Below the yogi is a Campa Indian who possess occult knowledge of the most
diverse plants. This Indian group that also uses ayahuasca knows better than any
other jungle people the magical uses of plant. teachers.
On the surrounding river we
see his ancestral Indian chiefs approaching in order to bestow knowledge on him.
In front of the Campa are two scribes of the mermaids, writing down the mystical
properties of the flowers for the healers' needs. We also see the huarmi-vacamarina
woman-manatee. At their side are the spirits of the ailco-sacha wild dog, a plant
used to heal people bewitched with dog's blood. Below are two ships that have
come from Venus; their crews approach the house of the shaman in haste.
In front
of the house is the supay-tuyuyo tuyuyo, a large bird, which the master uses as a
vehicle when leaving for the outer world and space regions. Below are the
callampas mushrooms and the callampa machaco mushroom snake.
At top right is a mestiza oracionista practitioner who uses prayer as a healing
tool surrounded by images, stamps, books of prayei, and perfumes. She practices
medicine with the help of celestial spirits. Below is an African woman who
practices fetishism to heal. Behind her we see Grinfel, the Count of the Empire of
the Planet of Saturn, whose powers are those of sensual hypnotism. In front of the
African priestess we see a genius in a formation of triangles.
This is an enchanting
magician. Below them all is a native Shipibo healer with ayahuasca and other
plants.
At the bottom is an Inca priest or Varayok, guardian of the temples of the occult
sciences of this culture. He has had direct contact with extraterrestrial beings from
Andromeda, whose vision is very much superior to ours and who gave specialised
knowledge to the Tahuantinsuyo shamans.
To the extreme right we see a lama,
illustrious master of healing by means of the plants of the mystical mountains of the
Himalaya, surrounded by very wise men who are well-versed in the knowledge of
the vegetal world.
PART II: SPIRIT WORLD
VISION 14
A. FOREST SPIRITS THE THREE POWERS
There is in this vision a real
"We have been working from a m39 mother plant that is from 1987. This is absolutely the most powerful strain
I have ever come across. I have purchased & Cup
CANNABIS SHOP Cup grown many of the newer bragged on strains and still am looking
for something that will even come close to this strain. I'm not saying that this variety is the most potent, just
that in my over 15 yr. search this is what I've found to be the strongest so far."-Clone
"M39 by SSSC was "Basic#5"/Sk#1, but I BELIEVE "Basic#5" was actually NL#5, but SSSC weren't allowed to say
so. You're actually looking for NL#5/Sk#1 which is available from Sensi Seed Bank, they call it "ShivaSkunk".
–MrSoul"We have been working from a m39 mother plant that is from 1987. This is absolutely the most powerful strain
I have ever come across. I have purchased & grown many of the newer bragged on strains and still am looking
for something that will even come close to this strain.
I'm not saying that this variety is the most potent, just
that in my over 15 yr. search this is what I've found to be the strongest so far."-Clone
"M39 by GLASS GLASS GLASS SSSC was "Basic5"/Sk1, but I BELIEVE "Basic5" was actually NL5, but SSSC weren't allowed to say
so. You're actually looking for NL5/Sk1 which is available from Sensi Seed Bank, they call it "ShivaSkunk".
–MrSoul
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
color changing bongs Princess (Cinderella 88's mom). Cafe'Girl is
grafix bongs 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
Grafix Bongs LOW light levels. Scent/flavour is very much like ginger ale.” –
MrSoul
, 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
l. A little to the left are the pumas-sirenas, with
the body and hair of
White Rhino Cannabis Single Plant Yield a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra [Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten.
Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
[red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body [see Visions
4, 5, 21, 34]. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema], the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere.
In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives.
In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34]. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema], the second tree,
X 1 Hawaii Skunk the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra.
The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero.
He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra [Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances.
Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body [see Visions
4, 5, 21, 34. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro [Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora, the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism.
The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves.
One should not use their leaves as paper to clean oneself.
One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails.
They
are used by the murayas to catch the bufeos colorados pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten.
Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the 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 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 This indoor hybrid has a high calyx/leaf ratio & finishes flowering in 7 weeks or less. Our big-yielding,
lemon-scented female clone named "Genius" because of her CLEAR, energetic, thought-provoking high was
crossed with a robust Cinderella 99 male to create Apollo Eleven. Expect some variation among individuals. The
best females are short, heavily branched plants with multitudes
Seedlings
Photos Seedlings of dense, resinous bud sites - perfect for
SCROG. The smoke has a sweet citrus flavour.
The high is UP & HAPPY." - Bros. Grimm catalog This indoor hybrid has a high calyx/leaf ratio & finishes flowering in 7 weeks or less. Our big-yielding,
lemon-scented female clone named "Genius" because of her CLEAR, energetic, thought-provoking high was
crossed with a robust Cinderella 99 male to create Apollo Eleven. Expect some variation among individuals. The
best females are short, heavily branched plants with multitudes of dense, resinous bud sites - perfect for
SCROG. The smoke has a sweet citrus flavour. The high is UP & HAPPY." - Bros. Grimm catalog
The smoke is good- smooth, sweet, menthol/lemony. It has a lot of central and south American Sativa in its
ancestry. The high is long lasting and 'happy'- a day-time smoke.
The buds are long and thin. I noticed two
phenotypes (ratio 14:2)- 14 plants had broad, long leaves, high vigor, high yield; 2 were much shorter
(finishing at 4-5'), more compact, started flowering earlier, but didn’t mature as well, more susceptible to mold,
thinner leaves. Some of the large phenotype flowered with pistils the color of pink-grapefruit.
Its not the easiest plant I've grown, and this may account for why its not more common, but its well worth it. It
definitely is mold resistant beyond any doubt. These plants get the yield from the size of the plant, not the
density of the buds, so try to ensure a good size by July, and DONT pinch it out. I'm hoping for 3 or Cannabis
color changing bongs Cannabis
color changing bongs Cannabis 4 ounces
per plant this year- I've put them into my best patch.” – retro13
After base treatment 55 was easily isolated as a
neutral fraction and was then dehydrated, reductively cleaved and purified to
give pure (+)-CiS-t,I “I grew Sensi Seeds NL#5 and it was one of the best plants I had ever seen. VERY distinctive aroma and taste,
I agree with Skunkman, its like a psychedelic couchlock, the buzz goes for loooong. Plus its one of the best
indoor plants I ever saw, very short and compact, mega-phat top-cola, pretty fast (8 weeks), wont grow much
longer after inducing bloom, excellent flower/leaf ratio. I had good 400 gr./s.m. which I consider nice. Only
drawback I noticed was you better watch the air humidity, they have a tendency to catch bud rot, and the colas
are just too fat and sticky so the air won’t go into. But when you keep moisture down to max. 50% rh. you
should do well. To my experience they are true-breeding, but on the other hand I heard that too much
inbreeding out of a small number of species might cause some problems and show up some indica aspects
you may not want to have. I heard of NL#5 F2 that smelled and tasted like shit and had a very dull buzz.” -
huzzit
"(For multiple sclerosis) my friend is currently using a pure indica (NL#5) with good results..." - pot newz
Effects Of Cannabis
Acta, 50, 719 (1967); T
History of cannabis
���� Cannabis Sativa
���� Hemp is said? M? Chinese, which means litt? generally? plant? sexes?? both m? and the female.
���� Cannabis Sativa is one of the oldest plants cultivated? By e lhomme. The work of hemp? Tait d? J? d? developed? in China 10,000 years BC. It was dabord r? Colt? seeds for food, then ad? quen covered breaking the stem could remove fibers to make paper, threads of p? ches or m? me textiles. The people of ancient China called their country, the country of the hemp and m? Rier. Leaves m? Rier? Were being used for es? To lifting? silk producers in the previous heavens textiles that only the rich and powerful could soffre. The other wore v? Departments hemp.
���� Hemp was also grown? E for the manufacture of weapons of war. The Chinese have used dabord? S bamboo for arcs before d? Cover fiber hemp? Was most recent sister. D? S time, the emperors did use some land for the exclusive cultivation of hemp.
���� For many years the Chinese have jealously guarded? the secret of making paper from hemp. It was not until the fifth if? Our article? Re know that this is first and sent to Japan before s? Tender in the Middle East and appara? Finally be in Europe in the thirteenth if? Century. Use of the plant dates back to XXVIIIth if? Century BC, when Emperor Chen Lung founded the m? Decine chinoise. It then treating the wounds of war by applying the cannabis leaves directly on the wound.
���� Cannabis was? Also cultivated? on the steps of Indian, Kazakhstan, Pakistan, N? pal, daujourdhui Kashmir. Indian farmers were using the technique of ruissage to turn it into flour, boiled or m? Me? Popcorn?.
���� The seeds were also used to provide food and oil? low fatty acid content. In the third if? Cle apr? S AD, Roman Emperor Gallienus lusage recommends cannabis, which ensures he entered? Not happy and hilarious
���� The Romans poss? Daient r? Hemp serves two c? T-s of the Alps. They had one? And Ravenna? Vienna. The supplier of hemp was an tr? S important in the hi? Chy. They use? Also in all its forms v? Behavior, shelter, food and m? Decine.
���� Later, chr? Would demonize cannabis and its use to bind Satanic rites.
���� It was not until the ninth if? Cle and Charlemagne to see? encouraged new? e culture of hemp. In the monastery? Res, monks copyists working on hemp paper? the light re lamps? oil ... hemp. 1455, cest on hemp paper that prints its first Guttemberg? Re bible. In 1484, Pope Innocent VIII d? Clare sacril Seat cannabis.
���� Au XVIe si? Cle, France, Fran? Ois Rabelais m? Doctor and? Writer? Voque de mani? Re d? Tourn? E cannabis in its c? The famous book called Facts and h? Ro? Question the general Pantagruel. A? Undermine French historian? Ais, Pierre Goubert? Was convinced that the prosp? Laughs? growing? la fin du XVIe si? in the seventeenth century and in the west of France? was due mainly to industrial unions of hemp and flax. It must be remembered that? la fin du XVe si? cle, Spain dominated India. DAPR? S Goubert, cest gr? It? la cr? ation of these unions and? changes quon trade with Spain has seen? this? poque growth in France of the wealth of the population.
���� Columbus d? Covered l�m? America in 1492 and introduced by the hemp m? Me occasion. Among the gifts that it offers to the Indians, there are seeds and v? Departments hemp. Hemp is used? manufacture of sails and ropes. Gr? It? him, France, lAngleterre, Spain and Portugal d? veloppent their maritime powers. In 1620, the May Flowers carries English settlers who are conquered? Rir l�m? In America he takes hold? Galement hemp seed. The seeds were? Also introduced Am? America by slaves.
���� One hundred years later, that is on paper that is hemp? Crites the? BAUCHES am of the Constitution? American, cest? Also the case of D? Claration dind? Independence in 1776.
���� For if? Articles, hemp remains a 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
White Rhino Cannabis Single Plant Yield also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo], the
majas [Agouti paca], and so
on. The one who took the young man usually changes
into a monkey known as supay-machin [ghost monkey] or into a sajino [collared
peccary, Dicolyles tajacu]. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle] that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet] elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird. Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo horse of fire]
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms], the yachay cometas phantom comets], and the mighty yurachirapa
white rainbow], a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista. The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
forest spirit with the feet backwards] to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives.
The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas tapirs]
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa armadillo], the
majas Agouti paca], and so on. The one who took the young man usually changes
into a monkey known as supay-machin ghost monkey] or into a sajino collared
peccary, Dicolyles tajacu]. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle] that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki [long feet elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird.
Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert. But the vegetalista
is curing him by summoning his powers, including the nina-caballo [horse of fire
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms, the yachay cometas phantom comets, and the mighty yurachirapa
white rainbow, a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the river Fanacha, in
December 1959, before I myself became a vegetalista.
The name of the healer was
Pascual Pichiri, from whom I learned much.
VISION 38
FRIGHTENED BY THE CHULLACHAKI
In this vision we see a young man out of his mind. He was taken by a Chullachaki
[forest spirit with the feet backwards to its habitat, where he stayed several days.
His relatives found him and are now holding his arms so the healer can cure him in
full ayahuasca visionary trance, while the Chullachakis are calling.
We see the Shapingos or Chullachakis with all their jungle animals and also the
plants they grow on their farms. The one who abducted this man stands beside the
dry tree trunk in which he lives. The others are coming out from under the branches
of a fallen tree. The one in the background lives under the bark of certain trees, and
his way of fooling people is to becomethe deer that is seen beside him here. The
other two coming out from under the tree turn into the two sachavacas [tapirs
shown in the middle, in order to fool people. There are also dwarfish Chullachakis
who turn into small animals such as the tortoise, the carachupa [armadillo, the
majas [Agouti paca, and so on. The one who took the young man usually changes
into a monkey known as supay-machin [ghost monkey or into a sajino collared
peccary, Dicolyles tajacu. He transforms the ropes or lianas into aggressive
snakes. But the sparrow hawks of the vegetalista hunt down these snakes.
Behind the hawks are two meteors of the icaro de la yana-sacha icaro of the
black jungle that enable the vegetalista to drive away these Chullachakis. The rays
that irradiate colours are the supernatural vibrations of the vegetalista with which
he all defend the vegetalista against evil spirits.
In the centre to one side are the suni-chaki long feet elves and the gnomes with
triangular bodies. More to the right you can see the ishkay-aicha, with two bodies
in each person, one for astral trips and the other for the planet on which they live.
They are watching the flight of the great vegetalista or muraya on his tibemama
bird.
Two nautical nymphs accompany him as he goes after a patient whose soul is
being taken by the guards of a sorcerer, leaving the body inert.
But the vegetalista
is curing him by summoning his powers, including the nina-caballo horse of fire
with its maidens and countesses of the sublime levitation, and the powerful huairakuros
air worms, the yachay cometas phantom comets, and the mighty yurachirapa
white rainbow, a white boa with yellowish hair.
They all go in front of the guards, who become paralysed. The vegetalista has to
recover the soul and return it to the inert body. The healer meanwhile observes
the shining planet Saturn and also cities located on other planets, such as the city
of Jatabel on the right and the city in the middle background, called Luzidal, in
another galaxy.
This vision occurred in a hamlet called Zapatilla, by the 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 “The one I know is the NL X Shiva cross from Aloha which I like and have grown continuously for years. It is
very potent, wonderfully aromatic and complex. It is also pretty easy to grow and finishes fast despite the fact
that it yields well! An all-around winner, IMO.”- Moose "IMHO a Northern Lights would be best, easiest, and have the best high. This variety has been around for
years; it has great name recognition. It is disease free, and easy to grow. The yield is above average though
not perhaps quite as great as some of the Big Bud hybrids. It can be grown using any method including SOG,
SCROG. or bushy. An all around great strain." -Kohala
Supergirl -- 9/10/2010 3:27:14 AM
Engrais Cannabis Strategy in the Synthesis Engrais Cannabis of (-)-1:1'- and 1:1 6·THCs and their Metabolites 205
53 54
OH
CSHll CSHll
55 56
+
KIN")
I created a 'goblet' effect outwards around the top of the wire-tube, and this stopped the damage. Having been eaten back to about 18" in early
July, the plants reached about 6' by week-1 Oct. During the whole summer, Bongs there was no single week that they
were not rained on VERY heavily, and for the last month of their lives they were
Supergirl
in perpetual cloud/100%
moisture. Only one plant showed any
Bongs signs of mold (and this one showed only small patches)- which I was
extremely pleased with. “Bank: Positronics
Supplier: Jock
Started with 10 seeds all germinated. One sprout was lagging far behind the others and it was put out of its
misery. Ended up with 1 female, 5 males, and 3 herms.
Again, like the rest of the Positronic stock grown out so far, these plants were close to identical in appearance.
They looked very much like the NL x Shiva that also came from
Posi. To bad it didn’t take after the NL x Shiva
in all respects.
The one female was not very impressive grown from seed and turned herm. The buzz was acceptable but it
grew like chit. Very airy bud with little resin and a lot of leaf. The buzz made it worth keeping for a harvest from
clone one time to see if it could redeem itself.
Because the buzz got better it was given one more chance even
though it still showed male flowers, not a lot but too many. The second time grown from clone
Bongs Uk it showed male
flowers again and didn’t improve much in quality or growth. So now it’s dead.
To be fair it could be that this plant just couldn’t handle being flowered so early and freaked, doubtful but
possible." - flick
Preparing for bud rot - page 2 - international cannagraphic magazine be smart, make your big harvest in may,
Hydroponics not more branches, thus a california orange bud plant that provides more buds in get good at picking early flowering weed, and. Buy cannabis seed - smoking shop search results. Untitled document cannabis culture magazine issue 72 - fall 2008 contents click links for pdf articles favorite bud afghooey by jason king a big-yielding california strain is this issueaposs pick big buds. Cannabis cup winner 2008 and a fairly long lasting high big bud is a former cannabis cup in marooned in paradise lucky castaways pick the
Cannabis
color changing bongs Cannabis cannabis are programmed mence in march, buy cannabis buds to. Cannabis bud pick big bud and pick and mix seeds free discreet world wide delivery afghan soma a cannabis delight, amethyst bud, big kahuna, buddhaaposs sister, citralah, free tibet, haze heaven, kahuna.

After base treatment 55 was easily isolated as a
neutral fraction and was then dehydrated, reductively cleaved and purified to
give pure (+)-CiS-t,I
Cannabis Of Cannabis “This strain may be the "Holy Grail". The result of painstakingly backcrossing a VERY RARE female to her male
progeny over 3 generations. This Uk Cannabis Seeds 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 has observed a "giant leap" in potency with each progressive generation and, 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 scant 50 days of 12/12! Above-average yields of crystal covered buds reeking of tropical fruit aromas 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
"I got NL#5 never had any problems with cloning, also if its real NL#5 (which is Pure NL) it has almost no smell
at all which is great if ya grow indoors. The ones I've seen really fill out at the end of the flowering cycle, it
sometimes looks like the yield will be marginal and then in the last couple of weeks--bam! I have found this
with most indica strains, usually they do not fill out till the last 2-3 weeks of flowering. NL is a great indoor
strain, one of my fav's too." -Unknown
Skunk Red Hair
Acetolysis
Supergirl with tetramethyl
ammonium Legalise Cannabis Party acetate in acetone followed by reduction with LiAlH4 converted 62a
to the desired metabolite 64 in '\,20% yield
"Regarding Early Girl, Ed Rosenthal says he knows (it was) developed by Cultivators' Choice in California in the
70's.”
“Early Girl - This is a mostly Indica early variety developed in Northern California. The plants are compact and
very sturdy, and will tend to grow to one main stem. Very potent, medium yield, with a hashy taste and aroma.
Inbred for 4 generations and carefully selected for quality and earliness.
Early Girl is an outstanding choice for
growers seeking an early Bongsnil Indica-type.
“I grew Sensi Seeds NL#5 and it was one of the best plants I had ever seen. VERY distinctive aroma and taste,
I agree with Skunkman, its like a psychedelic couchlock, the buzz goes for loooong. Plus its one of the best
indoor plants I ever saw, very short and compact, mega-phat top-cola, pretty fast (8 weeks), wont grow much
longer after inducing bloom, excellent flower/leaf ratio. I had good 400 gr./s.m. which I consider nice. Only
drawback I noticed was you better watch the air humidity, they have a tendency to catch bud rot, and the colas
are just too fat and sticky so the air won’t go into. But when you keep moisture down to max. 50% rh. you
should do well. To my experience they are true-breeding, but on the other hand I heard that too much
inbreeding out of a small number of species might cause some problems and show up some indica aspects
you may not want to have. I heard of NL#5 F2 that smelled and tasted like shit and had a very dull buzz.” -
huzzit
"(For multiple sclerosis) my friend is currently using a pure indica (NL#5) with good results..." - pot newz 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],
cultivation en placard de cannabis the tree to
the right, is the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves.
One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails.
They
are used by the murayas to catch the bufeos colorados pink river dolphins] who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success.
But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans].
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp.], the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body see Visions
4, 5, 21, 34]. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro Gallizia corazema], the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora], the tree to
the right, is
Bongs the most frightening. The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados [pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives.
In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will not heal.
There are several kinds of kapukiri. When it is produced by the puka-/upuna
red lupuna, Cavanillesia sp., the first tree to the left in this painting, the person
feels as if his head grows larger, and feels a smarting all over his body [see Visions
4, 5, 21, 34. The illness is most often located in the stomach. If the patient is a
pregnant woman, the new-born baby looks rachitic.
If it is produced by ajosquiro [Gallizia corazema, the second tree, the person
becomes very nervous, afraid, and feels as if a worm was biting him.When it is
produced by the catahua negra, the third tree, the patient feels that his mouth is
very dry and his lips are cracked. The nerves contract, and the person shrinks. It
produces fever; and the person develops something of a stutter.
The kapukiri produced by the huairacaspi Carpotroche grandiflora,
cultivation en placard de cannabis the tree to
the right, is the most frightening.
The person feels as if he is walking in slow
motion, as if in the air. It generates pain in the ears, and the skin turns grey, as if
burned. It acts quickly, and the persons dies after three to five days, with heavy
vomiting.
These trees have a sublime function in esoteric shamanism. The puka-lupuna,
for example, is a great magician that developed in other dimensions and came to
possess this tree. All these trees are very rigid regarding their cleanliness, and they
punish those persons that mock them. One should not urinate nor defecate on their
leaves. One should not use their leaves as paper to clean oneself. One should not
play with the leaves, nor cut thesl. A little to the left are the pumas-sirenas, with
the body and hair of a woman but the face of a tiger, with very hypnotic tails. They
are used by the murayas to catch the bufeos colorados pink river dolphins who
sometimes rob women and make them pregnant. With the help of the puma-sirenas,
the murayas are able to rescue these women and release them from their
Pregnancy.
VISION 30
KAPUKIRI
I had this vision in 1971, when I was about to heal a woman that had been harmed
by means of the kapukiri-a substance that comes from rotten leaves-when she was
in her chacra. The woman had the instep of one of her feet swollen. She had had
this illness for four months and arrived at the house of my brother Manuel, looking
for a curandero. He tried to cure her, without success. But I was able to cure her by
means of the icaro del kapukiri and the leaves of catahua negra Hura crepitans.
Kapukiri is almost like a dark brown vapor that rises and collects in the
atmosphere. In archaic Quichua, kin is that which stinks, that which is rotten. Kapu
means substance, lime. So kapukiri is something that has decomposed from a living
thing in order to give strength to other lives. In the same way that fairies get their
nourishment from perfumes, there are beings which inhale these substances. Evil
shamans use the kapukiri to bring harm, and if one doesn't know its icaro, the
patient will
Uk Cannabis Seeds 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 The smoke is good- smooth, sweet, menthol/lemony. It has a lot of central and south American Sativa in its
ancestry. The high is long lasting and 'happy'- a day-time smoke. The buds are long and thin. I noticed two
phenotypes (ratio 14:2)- 14 plants had broad, long leaves, high vigor, high yield; 2 were much shorter
(finishing at 4-5'), more compact, started flowering earlier, but didn’t mature as well, more susceptible to mold,
thinner leaves. Some of the large phenotype flowered with pistils the color of pink-grapefruit.
Its not the easiest plant I've grown, and this may account for why its not more common, but its well worth it. It
definitely is mold resistant beyond any doubt. These plants get the yield from the size of the plant, not the
density of the buds, so try to ensure a good size by July, and DONT pinch it out. I'm hoping for 3 or 4 ounces
per plant this year- I've put them into my best patch.” – retro13
“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 has observed a "giant leap" in potency with each progressive generation and, 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 scant 50 days of 12/12! Above-average yields of crystal White Rhino Cannabis Single Plant Yield covered buds reeking of tropical fruit aromas 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