ISSN 1066-1913
CONTENTS
Editor:
David Aardvark
Address
The Entheogen Review
POB 19820, Sacramento, CA 95819, USA
81
94
98
101
101
102
103
104
105
107
108
108
108
109
110
114
116
Disclaimer:
Statement of Purpose:
We offer
our free
printed
catalog; fast
and
discreet
service
around
the world;
and easy
ordering
using mail,
phone, fax,
website, or
email.
To get your
free catalog,
send your
address to:
We offer the
most complete
collection of
titles on the
psychedelics
and entheogens,
including many
not available
elsewhere.
We also track
forthcoming
books, and you
can get a free
announcement
sent as soon as
we receive any
new title youre
waiting for.
Submissions: Your input is what keeps this journal alive. Dont hesitate to share
Web
www.entheogenreview.com
your experiences, inspirations, and questions. Confidentiality respected; after transcription, all correspondence is shredded and recycled or incinerated. Although we
may edit for brevity or clarity, keep those fascinating letters coming in!
Subscriptions: $25.00 (USA), $35.00 (foreign) for one year (four issues). Cash,
check or money order made out to The Entheogen Review should be sent to The Entheogen
Review, POB 19820, Sacramento, CA 95819. Please notify us if your address changes.
Mind Books - ER
321 S Main St #543
Sebastopol, CA 95472
Back-issues:
Web: www.promind.com
Email: books@promind.com
Copyright 2002 by The Entheogen Review. Nothing in this journal may be reproduced in any
manner, either in whole or in part, without written permission of the editors. All rights reserved.
All advertising and advertised products void where prohibited.
Fax:
(707) 829-8100, 24 hours
Staff: (707) 829-8127, 97 pacific MonSat
Orders: (800) 829-8127, 97 pacific MonSat
Just My Opinion
Remembering Bob Wallace (19492002)
I first met Bob Wallace at a party, although we had conversed for some time prior to this meeting via e-mail. Bob
had plans to open up Mind Booksa specialty book vending
business geared towards psychedelicsan idea that was suggested to him by Jonathan Ott at one of the now legendary
Botanical Preservation Corps seminars that were held in
Palenque for many years. Bob had not
yet opened this business, but as I was
at the time working on the first edition of my book Psychedelic Resource
List, it seemed like he was someone
whom I should get to know.
We later partied together on the playa
at Burning Man. I loved to talk with
Bob about these gatherings, and hear
him excitedly describe his latest
thoughts on flaming whips, shade
structures, flame throwers, or the
transportation art that he was cooking up. (In searching for a photo to
use for this remembrance, I came
across several that had been taken of
Bob over the years at Burning Man,
scantily-clad in various costumes that
seemed perhaps less than appropriate. I finally located the sole fullyclothed picture that I snapped in
Mxico of Bob peaking through the
jungle foliage, and recalled the time
there that we spent smoking too
much Cannabis into the wee hours of
the night, discussing plans for the
1997 Mind States conference.)
Burning Man became increasingly important to Bob over the
years, as did many aspects of the psychedelic community. Bob
recently started hosting the monthly Friday Night Dinners
in the Bay Area. His new digs were the perfect spot for such
gatherings, where folks in attendance could feed their heads
in his extensive library, or their hedonism in his large pool
that he had heated to 100 for night-time naked swimming.
As well as such flesh meets, Bob was very active in the online community. While sometimes I dont read all of the emailing lists that I belong to, due to lack of time, I would
eagerly crack into a thread at the point when I noticed that
Bob had chimed in. (I suspect that I am not the only busy
person who did this.) Bobs comments always reflected his
thoughtful nature and intelligence. His frequently was the
voice of reason that calmed flame wars. He even began to
sign off his e-mails with the line just my opiniona quip
to deflate any conception that he was attempting to provide
the authoritative voice on a given subject.
Thomas Lyttle: Dr. Fikes, can you tell us a little about your childhood? What were
your first exposures to Native American culture?
Jay Fikes: I grew up near the John Wayne Airport in Orange County, CA. I played
baseball with my friends and did well in school. Most of all I loved roaming the
fields of the vast Irvine Ranch in search of snakes and the animals necessary to
feed them. I kept several species of snakes as pets. My mother did not mind my
having them around the house because she had worked during her college years
in Kansas for Dr. Burt, who shipped snakes and other animals to schools and
collectors. As a boy I was surprised that people other than my mother and my
friendswho also had snakes as petswere scared of snakes. Didnt they know
the difference between harmless and poisonous species? My friends, my mother,
and I did.
When I turned ten years old my parents gave me a .22 rifle. From then until 1975
I frequently hunted quail, mourning doves, and rabbits. I often hunted alone and
I believe that my 14 years of experience as a hunter gave me a profound emotional
connection to the Huichol and other traditional Native Americans. I remember
being around eleven years old and having a rattler strike at me (but miss) when I
was on a hike with other boys. I remember shooting as many as ten rattlesnakes
during my many years of hunting. I ate the last rattlesnake I shot and kept its skin
in my freezer, thinking I might make a belt or something with it. But I began having nightmares. Rattlers were attacking me. Perhaps two years passed before I
finally decided to take the skin back to the same place where I had shot that particular rattler in 1975. After I took it back, my nightmares stoppedand I stopped
hunting rattlers.
TL: These dreams bothered you enough to talk to shamans about it, later on in your life.
JF: There is more to tell about my hunting experiences, but suffice it to say that
after talking with Huichol shamans about the specifics of my nightmares I realized that snakes and other animals have spirits. This insight, one that I gained
from first-hand experience, is fundamental to American Indian hunting rituals.
Performing those rituals shows proper respect for the animals spirit and thereby
prevents hunters and their families from illness sent by angered spirits (see my
interpretation of Huichol deer hunting in my 1985 doctoral dissertation). Orthodox anthropologists evidently dont know, or dont want to admit, that there is a
spirit world.
TL: Your teaching and writing focuses on truth and the search for truth in anthropology.
Where did this come from?
81
JF: I should probably mention receiving corporeal punishment as a child. I remember being spanked twice as a punishment by my father and twiceI thinkby my junior and
senior high school coach, Mr. John Blair, who was a Mormon. The first spanking I can remember happened when I
was five or six years old. My father spanked me for lying about
stealing some pop bottles in concert with another boy. What
a vivid memory. I suspect the condemnation of misrepresentation and fraud expressed in Carlos Castaneda, Academic Opportunism and the Psychedelic
Sixties is, in part, based on my
being punished the first time
I lied. My criticism is also
consistent with the fact that
I respect Indian spirituality
more than anthropological
theories. Although my parents were strict they also allowed me great freedom.
They praised and rewarded
me for reading books and
getting good grades. More
importantly, my father used
to drop me off at roads end
to hunt by myself for hours,
once or twice every weekend
during my high school years.
82
83
84
March, 1982that she was a friend of Dr. Furst. We discovered that later, during the course of my lawsuit against
Dr. Furst. In that 1982 letter she warned me that my attack
will be responded to, and defenders of Furst and Myerhoff
will come to their defense; everyone will overlook the original contributions to Huichol studies that you can make. Just
before I defended my dissertationin autumn of 1984
Marcus removed Dr. Phil Weigand from my dissertation
committee. I was upset about her decision because at that
time I regarded Weigand as the foremost authority on the
Huichol. Weigand was also critical of many aspects of the
work Furst and Myerhoff had published on the Huichol.
With reference to my criticism of Furst and Myerhoff,
Marcus was right in stating in 1982 that: The field of
Mesoamerican ethnology and particularly that of Huichol
studies to boot is so small that you will damage your reputation before you ever get underway. She supported her friend,
Dr. Furst, and discarded my mentor, Dr. Weigand. She
abandoned me around 1989, at the time I began asking Dr.
Furst for his field notes concerning waterfall jumping.
I am not sure if it would be accurate to attribute my ability to
recognize anomalies in ethnographic data to my training at
the University of Michigan. But then again, where else
could I have developed that skill? Exercising that ability was
central to my debunking of spurious elements in Castanedas portrait of Mexican Indian shamans. In my book,
Carlos Castaneda, Academic Opportunism and the Psychedelic
Sixties, I noted that neither Castaneda nor Barbara
Myerhoff had field notes to support claims they made about
waterfall jumping. I also mentioned that Dr. Furst had refused to produce any field notes about waterfall jumping in
response to my requests to see them. I feel that my condemnation of Castaneda is strengthened by the fact that Dr.
Furst admitted in his deposition testimony of December 19,
1996, that he has no field notes to support his interpretation
of Ramon Medina Silvas stunts at the waterfall near
Guadalajara. On page 219 of that deposition Dr. Furst
stated: There are no field notes on the waterfall incident.
My photographs are my field notes. Thirty or 40 or 50 photographs that I took. It wasnt an occasion on which you write
things down. So we have three people (Furst, Myerhoff,
and Castaneda) who have no field notes to help elucidate
their strikingly similar accounts of Mexican Indians doing
amazing acrobatic displays at waterfalls.
Being a native of southern California, I hated Michigans long,
cold winters. I made some wonderful friends in Ann Arbor,
including my dear friend, David Robbins. My academic
85
account of how one becomes a shaman (set in Kwakiutl culture of the 1870s), and because it illustrates the esteem in
which wolves are held throughout North America. I wanted
to popularize this story, recorded by Franz Boas, of how
one Kwakiutl man acquired extraordinary ability in hunting
and healing as a result of his act of kindness to an injured
wolf.
TL: As an anthropologist, you were interested in myths and
theories surrounding shamanic powersare they real?
JF: I had noticed that there were not enough readable and
accurate first-person narratives that clarified how shamanic
powerto enable success in hunting, healing, warfare, divination, and sometimes in sorcery or witchcraftis acquired.
Some well-known narratives about becoming a shaman, such
as the account of Quesalid recorded by Franz Boas and
popularized by the famous French anthropologist LeviStrauss, suggest that shamanism works because of the pla-
FIGURE 2: The Huichol shaman CATARINO sings and plays his instrument at a California library.
86
JF: Let me mention three other narratives that I believe exemplify authentic shamanism. How Aua Became a Shaman
(see pages 6469 in Native American Autobiography, edited
by Arnold Krupat for University of Wisconsin Press,
1994) is a first-person narrative that describes how this Inuit
(Eskimo) man, born in 1870, obtains shamanic power from
his first two tutelary spirits: a female seashore spirit (his
namesake, Aua) and a shark. Auas report is filled with references to nuances of Inuit culture. Aua interprets his birth,
life, and attaining enlightenment (i.e., gaining helping spirits as well as extrasensory perception or divinatory power)
from within that context. It seems worth mentioning that
Knud Rasmussenthe man who recorded Auas remarkable storywas, like Boas, devoted to systematically
studying one culture.
The Man Who Ate Honey: Kiri and the Calling of a Huichol
Shaman (Entheos 1(2): 3842, 2002) is a first-person story
that describes how, around 1930, a powerful plant entheogen, kiri, selected my Huichol friend, Catarino, to serve as
a shaman. I believe my knowledge of Huichol religion was
obvious to Catarino and that he confided the story of his
life-altering transformation, triggered on a material level by
eating honey containing kiri pollen, because he trusted that
I would understand and accurately interpret his personal
experiences, as uncanny as they might seem. So I suppose
this sounds like I am putting myself in the same league with
Boas and Rasmussen. If it does, I ask readers to pardon my
lack of humility and please read Catarinos story anyway.
Finally I want to revive interest in the adventures of a teenager captured in 1907 by Amazonian Indians, as told in F.
Bruce Lambs book, Wizard of the Upper Amazon. I had the
pleasure of meeting Lamb at his home in Santa Fe, New
Mexico, in 1988. At that meeting Lamb helped dispel doubts
that I had about the authenticity of his book, Wizard. My
doubts were prompted by having read anthropologist Robert Carneiros attack, Chimera of the Upper Amazon (see
pages 9498 in Richard deMilles The Don Juan Papers,
1980, Ross-Erikson Publishers). Lamb kindly gave me a
copy of his rebuttal to Carneiro (see Wizard of the Upper
Amazon as Ethnography, Current Anthropology 22(5): 577
580, October 1981) and his book, Rio Tigre and Beyond
(North Atlantic Books, 1985). Rio Tigre complements and
updates the life of the mestizo shaman, Manuel Crdova
Rios, whose account of his several years of life spent among
an Amazonian Indian tribe is presented in Wizard. Most notably, Rio Tigre provides many examples of successful healings
done by Rios. Rios, whose amazing diagnostic ability seems
www.BouncingB.com
Highest Quality Entheogens
at the Best Prices
Salvia divinorum Plants
Foliage and Extracts
Amanita muscaria Varieties
Ayahuasca Products
Huge San Pedro and
Peruvian Torch Cactus Cuttings
High Quality Sceletium
Dried and Fresh Calamus Root
Mimosa hostilis Root-Bark
and Much More
For more information visit
www.BouncingB.com
or send a catalog request to
BOUNCING BEAR BOTANICALS
PO Box 3895
Olathe, KS 66063
87
88
Catarinos experiences were life-altering. My own experiences, as well as Huichol doctrine, have convinced me that
this is one powerful plant. As I mentioned in that essay,
Huichols have warned me never to eat Kiri. I feel compelled
to emphasize that eating any part of this plant may well be
hazardous to ones health. Kiri can punish, with serious
illness or death, all those who fail to abide by their vows.
When transgressions against Kiri are committed, forgiveness or atonement is virtually impossible.
TL: You often mention the Boasian Essence in anthropology.
What is this and why do you hope to revive it? How has this
influenced your work?
TL: I hesitate to answer this question because I am rethinking the value of Franz Boas methods of collecting data from
American Indians in light of ethical standards that have been
emerging. On the positive side, Boas recommended certain
guidelines for doing anthropological research that I believe
are sound. In contrast to armchair theorists, many of whom
advocated uni-linear cultural evolution, Boas emphasized
the need to do fieldwork focused on a particular culture and
its geographical neighbors. This is precisely what I have been
doing with the Huichol. In collecting information about another culture Boas realized that speaking the native language
was essential. Although I have learned some Huichol I am
not fluent. To compensate for my deficiency, I recorded songs
and sacred texts (myths) in the Huichol language and had
bilingual Huichols translate them into Spanish (a language I
speak fluently). Boas believed that obtaining an accurate interpretation of the meaning of such data entailed grasping
the native perspective. If the meaning of a myth or ritual practice was unclear after it had been translated into Spanish, I
always asked my translators to ask the shamans to explain
more, until I understood what it meant to them.
89
90
91
92
Sacred Succulents
POB 781 (Dept. ER)
Sebastopol, CA 95473
93
94
Yage.Net specializes in
the development and hosting
of entheogen-related web sites
with an emphasis
on ethnobotanical suppliers.
Were also home
to the largest collection
of ayahuasca resources
on the web.
Later that evening as I was going to visit friends I recalled that the Egyptians
did not have the conception of previous lifetimes in their cosmology, but rather
the promise of an afterlife of perfection with the gods. My own mind, geared
toward oriental mysticism, had unsuccessfully attempted to supply an explanation from the Hindu system of belief instead of an Egyptian mythologybased explanation. When I realized that this plant gave visions of an afterlife
as described by the Egyptian priests in the Book of the Dead, the origin of their
cosmology began to make a great deal of sense.
We must consider that the legends that became the history of Egyptian
dynastic belief are founded upon a water lily as having arisen from chaos
(nun) to produce the first god, Ra or Atum. This was to have happened
before the birth of the sun and it is the substance of three of the four
cosmogonies of ancient Egypt.
An overview of these cosmogonies, which have numerous variant versions,
shows the influence of the blue water lily in conceptions of the origins of the
universe (Emboden 1981).
www.yage.net
Currently hosting sites for
95
C-2
D-2
A-4
TROUTS NOTES
POB 161061 (Dept. ER)
Austin, TX 78716
www.troutsnotes.com
books@troutsnotes.com
96
That this plant was responsible for the origin of the concept
of and belief in an afterlife can never be proven definitively,
but my experience has shown that it is indeed to be classed
as a narcotic entheogen, capable of producing ecstatic and
wondrous visions. It can dissolve the boundaries between
the self and the universe. Infinity and ecstasy are recognized
as realities rather than concepts. The experience is of a subtle
energy, until one learns to tune in and let it take one where it
will. My latest experience lasted for four days and I found
myself at times coexisting in two complete and separate
worlds simultaneously.
On this particular journey I had smoked one small cigarette
of a cultivar of an N. nouchali species (pink), followed the
next day with a cigarette of N. alba flowers. As noted before,
when I take these herbs for more than one day (or use them
more than once in a day), the effects become cumulative. By
the third day, I am in a place that is almost impossible to
describe. It is truly a magical world of extreme physical joy
and mental and spiritual amazement. I can coexist in this
world while also being present in the normal world in which
we live. The worlds overlap in such a way that I can have
awareness of living two completely different lives at the same
time. I coexists in both, in a kind of dream state.
I should mention at this juncture that it took me over a year
of sporadic useperhaps 810 usagesbefore I fell into the
state described above, and it was only due the fact that I finally used the plant alone and not in a social situation with
others, which would leave me externally oriented as opposed
to being inwardly focused. It is only when I find the inward
focus that I experience these effects.
plants except for a slight dizziness the first few time I smoked
N. caerulea flowers), there may well be other alkaloids present
that could account for some or the majority of the perceived
effects. At least it seems that way to me.
This is certainly an area that is far from being fully explored
and understood, and I have been experimenting with other
Nymphaea species flowers to determine if the effects are ubiquitous throughout the genus. So far I have had success with
a number of different species and cultivars, information
about which will be forthcoming when I have had time to
more fully assess and evaluate these plants. There are also
species listed in botanical literature as having no alkaloid content and I am attempting to locate these as well and assay
them for comparison.
A personal communication from theobromus mentions
activity in Nuphar species. While I have not had the opportunity to assay these plants for myself as yet, I am confident
in his findings.
In conclusion, this field has barely been touched and is wide
open for further exploration and discovery. I feel certain that
experiments with parts of Nelumbo species other than the
flowers will provide results similar to those of the flowers,
and have strong suspicions that the same holds true for the
other parts of various Nymphaea species.
S
U
B
S
C
R
I
B
E
www.entheomedia.com
ENTHEOS, POB 40023, SAN DIEGO, CA 92164
TWO ISSUES FOR $25.00
97
98
sphere and fell toward the burning surface, only to evaporate again long before reaching the ground. Eventually, the
planet cooled and the rains arrived on the lands below. After
what seemed like a long time, the clouds began to clear. I
skimmed the planet now, seeing and being everything that I
came across. I watched mountain chains rise and volcanoes
burst, and everything subside again and again into flat plains
and meandering rivers. Time and time again, mountains rose
and dissolved and continents appeared and disappeared.
Then this slowed down and I watched the seas and plains.
All was sterilea tan land with smoking volcanoes and no
life, yet fecund and ready.
As I watched, I then saw life appear. I observed spots of green
forming along the seashores. They shot along the banks,
forming a green margin and then running up the rivers and
tributaries like the veins in a leaf. The barren spaces between
these branches of life filled with proliferating plant life. The
oceans seemed to be teeming with life and then the first buglike creatures started to crawl out on land. They spread all
over, rapidly changing into a variety of insects and strange
lobster-like creatures. Fern-like plants appeared. Vast varieties of life appeared and then disappeared. Elaborate life
experiments succeeded one another with awesome complexity.
Then suddenly I was in a steaming swamp-like environment
that looked familiar. With a sense of awe and amazement, I
realized that I was watching the age of the dinosaur, and it
slowly dawned on me that I was witness to the history of life
evolving on the planet Earth! With a speed that defies accurate recall, life forms changed again and again, spreading and
multiplying in a dizzying array of shapes and colors. Humanoid creatures appeared and soon after were hunting and then
farming and building. Civilizations bloomed, spread, and
subsided, like bubbles on a fermenting pond. Ages of war
and conquest expressed the speed of civilization and technology. I witnessed slaughter and mayhem, torture and mutilation, rape and castration. Mans inhumanity to man was
illustrated in myriad forms. I was there in it, feeling it as
both the doer and the done to. For what seemed an interminably long time civilization rose and fell in inter-folding
waves of creation and brilliant innovations in arts and sciences, only to fall in smoking ruins followed by ages of
darkness.
Then, points of light appeared in the dark, interconnecting
again in new waves of discovery and renaissance. Undulating waves of humanity were crashing and washing over the
99
100
AFTER-THOUGHTS
One of richest uses of psychedelics is giving them enough
time and attention to allow the sacred messages to filter
through and become meaningful. A day before for preparation and one afterwards for contemplation is ideal. The
peyote people would spend the morning after, for a traditional breakfast and sharing the visions they had had and
finding meanings in these messages from beyond. In like
manner, we can also find new meanings for these visions as
the years deepen our perspectives.
So as time passed, I wondered who it could have been that
was seeing the evolution of life on our planet. Was this some
mystery that would just have to be accepted as is? Many years
later I came across two ideas that gave new meaning and
depth to these ibogaine visions. The first idea came when I
read about an explorer in the Amazon questioning the chief
of the Mayoruna about the purpose of all the intense psychedelic journeys that the entire tribe participated in. He
said that the purpose was to go back to the beginning. The
second idea came after reading Jeremy Narbys book The
Cosmic Serpent. I realized that it was quite possible that the
DNA molecule had an extraterrestrial origin. In fact, due to
the complexity of this life-evolving molecule and the relatively
short window it had in which to evolve on this earth it seems
that DNAs evolution here on planet earth may just be another geocentric earthling myth.
Putting these two ideas together started a process that gave
a whole new meaning to my ibogaine vision. I was going back
to the beginning. Going back to the beginning of life on this
planet. Certainly, it was not my persona that was going back.
Then what or who was going back? What was the common
denominator of all living things? Who was the I that was
observing and so intensely participating in all these lives and
journeys? Suddenly I realized that the common denominator and the origin of life was the DNA that we all carry,
whether it be the simplest bacteria or modern man. Now my
vision took on a whole new meaning. Our consciousness predates this solar system. I had gone back to the beginning
when I (and all of us) had been space-borne DNA looking
for a new home in which to create life. I had been seeking
through one solar system after another until I came to the
nascent solar system we now call our home. Now I rushed
down to the surface after waiting for eons for the conditions
to be right for the formation of life. Then down I went, creating new life, evolving from the beginning into the vast mystery.
Network Feedback
KAEMPFERIA GALANGA
MAOI ASSAY,
MIRABILIS MULTIFLORA
In the Vernal Equinox 2002 issue of ER, Johnny Appleseed
states the need for MAOI testing procedures. I have come
across a type of MAOI assay while researching Kaempferia
galanga use. In the article Noro, T. et al. 1983, Monamine
Oxidase Inhibitor from the Rhizomes of Kaempferia galanga
L., Chem. Pharm. Bull., 31(8): 27082711, they use benzylamine as a substrate to test for the binding of MAO in the
presence of other compounds. The benzylamine can then be
tested spectrophotometrically at 250 nm to see how much
inhibition there has been of the MAO binding. This testing
method is presented in a 1954 article by Tabor, C.W., H.
Tabor & S. M. Rosenthal in the J. Biol. Chem. 208: 645.
The claim is made that the compound ethyl p-methoxy-transcinnamate has the most powerful MAOI effect of all the compounds found in Kaempferia galanga, but no MAOI effect was
found from p-methoxy-trans-cinnamic acid. K. galanga being a mild MAOI seems to fit with my experiences with this
plant, where I put up to 500 grams of the rhizome (fresh or
frozen from an Asian grocery store) in a blender with lecithin (as an emulsifier since the MAOI came out in the nonpolar benzene fraction in the above paper), ginger (to avoid
stomach complaints), water, and some coconut milk (as a
fat to absorb some of the non-polar compound). After blending this for 5 minutes or so and straining and drinking the
potent-tasting liquid, I usually feel a mild euphoria, mellowing, and aphrodisiac effect after an hour or so. I am still playing with the extraction method as I get slightly different effects each time I use it, and I am still trying to determine if
the species sold as galanga in the Asian grocery store is
Kaempferia galanga or Alpinia galanga, (both in the
Zingerberaceae, or ginger, family). I am growing out one of
the roots so as to be able to identify the plant in the New
York Botanical Garden herbarium, where I work. Do you
know anyone else who has experimented with this plant?
We dont personally know anyone who has experimented with
Kaempferia galanga but the information you present above certainly
does pique our interest. K. galanga has been reported as a very
mild but real hallucinogen, with a dose being described as approximately 3 inches [of whole root] per person (MILLER 1983). There
are a few reports of galanga trips posted to www.erowid.org, and
effects are presented as ranging from none at all, to mainly sideeffects, to mild Cannabis-like effects, to mild LSD-like effects. One
person, who smoked an extract, had fairly decent results. Nevertheless, it is important to remember a couple of points.
First, it should be stressed that there are several distinct plants sold
as galangal, and these are not synonymous in appearance, taste,
botany, or chemistry. Alpinia galanga (greater galangal) forms very
stout whitish rhizomes, whereas the Kaempferia galanga takes a
branching form of long finger-like rhizomes. K. galanga is also used
for its medicinal stem in China Like the Indonesian A. galanga, it is
said to be found dried and sliced in the West. There is also A.
officinarum (lesser galangal), found in China. It is smaller and more
compact. While the editors have not yet used either in conjunction
with anything that would benefit from MAO inhibition, K. TROUT
has gotten little effect from the A. galanga beyond a pleasant mild
sense of well-being, similar to that resulting from ginger, despite
eating fairly large amounts of the commercially available roots (fresh
and also dried). While K. galanga is said to be commercially available, neither TROUT nor AARDVARK has encountered it yet. Large Asian
markets and Traditional Chinese Medicine (TCM) herb suppliers would
probably be good places to look for this species.
Second, not all MAOI drugs are equal, and only some will work to
activate tryptamines. There are still a number of loose ends to be
tied up concerning the pharmacology of this interaction, despite the
effect of the combination being well-known and studied. This pharmacology should be explored further, particularly if it turns out that
Kaempferia galanga proves to be a decent MAO-A inhibitor.
101
Also, do you know why Mimosa [tenuiflora] seeds are so difficult to find? Previously only JLF and L.E.R. had seeds, and
Native Habitat had plants. The seeds from JLF must have
been old, as none germinated even with many attempts.
L.E.R. no longer has seeds, and Native Habitat seems to
have given up on offering live plants. If this is one of the more
desirable plants, why arent seeds being offered? I would really like to know if M. scabrella could replace it.
Thanks for any answers you can provide and for keeping up
the good work! Anonymous, WI
Anadenanthera seed germination results that we have experienced
ourselves and heard about from others range from excellent to not
at all. The major factor may be the age of the seeds, as fresh seeds
generally show phenomenal germination (in terms of being very
fast and having a high percentage of sprouting seeds). TROUTS results thus far have been only at both ends of the spectrum; either a
rapid germination (from 1 to several days), orin other cases
none at all have germinated, and the seeds turned to a pasty material. AARDVARK only saw the latter disappointing results. A warm
water soak until swollen may prove of benefit but many people report success simply planting them halfway buried edge-wise into
the soil with the hilum (the seed eye) being placed at about soil
level. Some have suggested that partial burning or roasting of the
seeds is important and they are occasionally made available in this
state but we have not found this essential. A heating mat is recommended though.
Some Anadenanthera species form elongated storage organs in their
root system and care must be taken to maintain the intactness of
the root system during transplanting. Preliminary efforts to stimulate root suckering in our container grown plants have not yet been
successful.
Filtered light with a bit of full sun has given excellent results.
Anadenanthera colubrina is frost tolerant but how freeze hardy it is
remains to be seen. It occurs over quite a wide range and it is likely
that some quite cold tolerant strains can be brought into cultivation.
Bark and root-bark of this species (and its cbil variety) should be
examined in greater detail. The root-bark of A. peregrina can at least
sometimes be quite high in 5-MeO-DMT (SCHULTES et al. 1977 reported one tree with 39 mg of 5-MeO-DMT per 10 grams of dried
stem-bark and nearly 64 mg in the same amount of dried root-bark).
As far as Mimosa tenuiflora goes, we had a few old seeds that were
obtained from the defunct botanical business OF THE JUNGLE. As
they went out of business in 1996, these seeds must have been at
least seven years old, and probably eight or nine years old. (Oddly,
we cant find this offering listed in any of the old catalogs that we
have for them, but the seed packet that we had clearly came from
their company, and was marked Mimosa hostilis, so we assume it
was one of many limited items that never made it into a catalog.)
Only one of the few that we planted germinated. Another cause for
non-viable M. tenuiflora seeds that we have recently seen is that the
seeds were not fully mature.
We agree that active growing of this plant could be useful, especially to check out the potential use of the foliage, despite the likelihood of its usefulness being low. Why Mimosa tenuiflora seeds are
not more readily available is a truly good question. Seeds should be
far more widely available than they appear to have been. Weve no
idea why these seeds seem to have vanished or been largely unavailable from the specialty market. GNOSTIC GARDEN used to carry
them, but apparently they have been discontinued. ETHNOGARDEN
BOTANICALS has these seeds listed as forthcoming, so one might
periodically check their web site (http://ethnogarden.yage.net).
The only two sources that we have been able to locate are: BOTANIC
ART , Hoogstraat 116, 3131 BP Vlaardingen, The Netherlands,
www.botanic-art.com (8 seeds for 5.70 euros); and PJT BOTANICALS,
POB 49, Bridgewater, MA 02324-1630, www.pjtbotanicals.com
(packet for $5.00).
The seeds we obtained from JLF showed poor germination but more
importantly those few that did germinate proved to not be Mimosa
tenuiflora, but are rather a presently unidentified Mimosa species.
Analysis of this material is currently lacking. Mimosa seeds sometimes rapidly lose viability but often can benefit from nicking and a
soak in warm water prior to sowing. Use of a heating mat is also
suggested. One commercial vendor of M. tenuiflora root-bark commented that when harvesting from trees in the wilds of Chiapas, he
noticed that those trees that had previously been harvested for their
root-bark went on to form a ring of new trees, sprouting from the
periphery of root fragments remaining in the soil (MONTGOMERY
2002). This suggests both that harvesting can be done sustainably
and that deliberate stimulation of root suckering (such as planting
on berms and dividing the root system periodically) may prove to be
a powerful propagation technique for the species.
So far as we can tell, Mimosa scabrella has not yet been reported in
any traditional jurema preparations, unlike Mimosa hostilis (GONALVES
DE L IMA 1946), M. verrucosa (S ILVEIRA B ARBOSA 1998) and M.
ophthalmocentra (BATISTA et al. 1997; 1999). However, M. scabrella
DESTRUCTIVE DISTILLATION,
CACTUS TEA SUCCESS
I have occasionally sought advice about what to do to refine
5-MeO-DMT beer, a weak extraction of Phalaris grass that
gives a pleasant buzz but fails to fully open the door to the
other world. I dont know why it took me so long to put this
together, but when I smoke it I use a vaporizer, and some of
the crystals cool enough to precipitate in the pipe. And, Ive
known for some time that this precipitate is stronger than
the original material. So why not do this on purpose?
I tried doing this in a glass crockpot, thinking that I would
get precipitate on the lid. The material in the pot, with a very
low gas flame under it, boiled in an encouraging manner and
filled the house with lovely fumes, but no precipitate was left
on the lit of the pot.
I believe there is some piece of laboratory glassware available for performing the operation I would like to, but Im
not sure what its called. It looks something like this:
Can you tell me what the name of this item is, appropriate
specifications, where to find it, and the approximate cost?
I think that this item would really further my research.
103
An alchemical alembic.
This image was taken from a
posted scan at www.levity.com/
alchemy/libav02.html obtained
from the book by John French
titled The Art of Distillation. Or,
A Treatise of the Choicest Spagyrical Preparations Performed by
Way of Distillation, Being Partly
Taken Out of the Most Select
Chemical Authors of the Diverse
Languages and Partly Out of the
Authors Manual Experience together with, The Description of the
Chiefest Furnaces and Vessels Used
by Ancient and Modern Chemists
also A Discourse on Diverse
Spagyrical Experiments and Curiosities, and of the Anatomy of Gold
and Silver, with The Chiefest
Preparations and Curiosities
Thereof, and Virtues of Them All.
All Which Are Contained In Six
Books Composed By John French,
Dr. of Physick London. Printed by
Richard Cotes and sold by Thomas
Williams at the Bible in LittleBritain without Aldersgate, 1651.
104
Im glad that you found the ER correspondents cactus advice to be of use. Before I begin with
your question about glassware, I should clarify some terminology. A precipitate is an insoluble material that deposits from out of a solution. The material you were hoping to find
deposited on the lid of your device (and which you witnessed inside your free-base pipe) is
more correctly referred to as a condensate or distillate. As to the piece of glassware that you
refer to, this is not really a piece of chemical lab-ware; it is actually a piece of alchemical
glassware. The particular piece depicted is known as the head of a primitive distillation
apparatus called an alembic. (If it were closed on the bottom it would be a related device
known as a retort.) The drawing to the left illustrates one such simple distillation apparatus.
These are not used in modern chemistry so far as I know. I suspect the only source for one
would be to have it made by a glassworker. This approach can certainly work as evidenced
by the condensations within a free-base pipe but it has a couple of major drawbacks. One
drawback is its inefficiency; using a longer column and water or some other cooling mechanism for inducing the condensation would be a better choice. The other drawback is destructiveness. A substantial to major amount of the product will be either damaged or destroyed
during such high temperature distillations. (Observe how an excess of DMT left in the bottom of a glass pipe darkens steadily as reheated.) Vacuum distillation or even simple extraction would be strongly suggested instead. If you do decide to explore the path you alluded
to, please let ER know of your results! K. TROUT
or not they sent the stuff (i.e., did it get lost in the mail?).
Since that time, there has been a total lack of response to
inquiries. I would advise other psychonauts not to do business with this company.
Thank you for an excellent magazine. O.H., Sweden
As far as a dose of moclobemide goes, we have heard of people
taking from 75 mg to 150 mg, and getting good results in activating
and/or potentiating tryptamines and phenethylamines. Since the pills
frequently come as as scored tablets in 150 mg doses, we have
heard of people who will break them in half and take 75 mg about
1520 minutes before they consume the tr yptamine or
phenethylamine, and then a second 75 mg concurrently with the
entheogen. It bears repeating again that we do not recommend that
people mix moclobemide or other MAOI drugs and MDMA, as such
mixtures may have the potential to induce a hypertensive crisis.
With regard to the crude ibogaine extract that you describe, unfortunately there is no way to know exactly how much ibogaine it contains without quantitative laboratory analysis. Hence, guessing about
doses (and potentially lethal overdoses) is problematic. Also, it seems
quite likely that the state of health of the individual consuming the
extract could have something to do (or even a lot to do) with whether
or not he or she ends up taking a dirt nap after sucking down their
dose. So far as pure ibogaine goes, OTT gives the dose of
entheogenic above 1 mg/kg, which would seem to place the threshold dose for a 150 pound person at about 68 mg, and yet he also
stated that the threshold dose for straight root-bark of Tabernanthe
iboga was 20 grams, saying that this amount was thought to contain about 75125 mg of ibogaine, and he supposed that the initiation dose (said to break open the head) might contain as much
as 6.25 grams of ibogaine, but he is quick to point out that such
massive doses have resulted in deaths (OTT 1993). (Note that the
figures OTT gives for root-bark might not translate to extracts made
from the whole root, as it is possible that the bark of the root is more
potent.) The Secret Chief relates that the ibogaine doses he administered were between 225 and 300 mg (STOLAROFF 1997). TIHKAL
places an ibogaine dose at from hundreds of milligrams up to a
gram or more, orally (SHULGIN & SHULGIN 1997). A report in this
issue of ER (see page 98) discusses the effects of 800 mg. The crude
extract sold by INDRA SHAMANIC PRODUCTS (www.indra.dk) that you
mention is said to be a 5X extract. So, if one can extrapolate from
the ibogaine-content figures presented by OTT for the straight rootbark (which it may not be safe to do, since natural products can be
highly variable in their alkaloid content), this would mean that a 4
gram dose of 5X extract should contain about the same amount of
ibogaine as a 20 gram dose of straight root-bark: 75150 mg, or
the threshold dose, and a 6 gram dose of the extract would contain closer to 113225 mg. This dose range is up to the low end of
that presented by the Secret Chief and nowhere near as high as
that consumed by INFINITE AYES (reported on page 98). All of this
number crunching could be totally off, and the bottom line is that
we dont feel comfortable giving the green light for any particular
dose of crude extract, without knowing better what exactly the extract contains. Crude extracts are also likely to contain other alkaloids that may not be safe to take in overly high doses.
105
ence collection. It was stored (as have been all my synthetic retainers) in a glass vial, stoppered with a cork, in
a box that is dark inside. No special effort is made as to
air or moisture or heat. In this tryptamine box, looking
at few samples at random, the present appearances range
from loose white solids to black gums! The 5-MeO-AMT
sample was the hydrochloride salt, dated early 1976
(therefore over 25 years old) and was a light brown crystalline solid. So it seems to be pretty stable.
The three points that you mention, temperature, light
and oxygen, are the major factors defining stability. But
original purity, dryness, and the chemical nature of the
contained impurities can affect changes. Another
subtlety is just how one can determine the loss of
potency? What if the decomposition product is psychoactive? What if you have become tolerant to the action
of the drug? What if you subconsciously believe that any
discoloration is a move towards loss of activity? A dear
friend of mine, a Professor of Chemistry, contributed his
NEW INCENSES
Nymphaea caerulea (blue lotus): This little known flower has been considered sacred for several thousand years, where it was used medicinally and
ritually by the Egyptian priesthood. Its pleasing aroma is said to induce deep
relaxation and a euphoric state of mind.
Nelumbo nucifera (sacred lotus): Another obscure sacred flower from the East,
it is quickly becoming very popular with those who have been lucky enough
to try it. This plant mixes well with other common burning herbs, but is also
very much enjoyed by itself.
Herbal-Shaman
POB 8892 (Dept. ER)
Wichita, KS 67208, USA
Mimosa hostilis (jurema): This thorny tree is used medicinally and spiritually
by several Central and South American cultures. Wild-crafted in Mxico for
us by a well-known ethnobotanist, we offer fresh, dried whole chunks of
both root-bark and stem-bark.
Voacanga africana root-bark: After years of searching we have finally procured a small supply of this exotic botanical. Used in the adolescent initiation ceremonies by East African shamans, this powerful teacher was treated
as a divine spirit. Very limited supplies.
www.herbal-shaman.com
106
Sceletium tortousum (kanna): A very rare succulent from the deserts of South
Africa. The Bwiti culture uses this plant as an important part of their ritual
life, and consider it to be an indispensable ally. We offer this plant in the
manner dictated by tradition, fermented and finely powdered.
psychedelic, with earthy colors, but not overwhelming visuals. My mental state was one of gentle clarity. Communication was good, as was appreciation of music. At about five
hours, we went to the forest and bonded with nature. At several points during the day, there was some edge or lack of
complete ease, but overall I found it a good and complete
psychedelic, although perhaps not an outstanding one. My
second trial was at 35 mg, and again the come up was hard
due to the compounds uncomfortably sharp glass like
stimulation, which produced a restlessness that initially tied
me to my body. However, this timeknowing better the language of the materialI was able to break through earlier
on, and there were delightful rushes to hyperacuity; the day
was glorious and healing. The next time I think I would take
40 mg. It was not overwhelming (mentally), but Im not sure
that I would take it above 40 mg yet. (Were it mescaline, I
would have tried 600 mg next.) It isnt in the LSD/ayahuasca
league perhaps, but its still pretty damn good stuff and an
ally. I was near base-line at 12 hours and sleep was not too
difficult after this point. B.N.
P.S. Does anyone know of a supplier of dried Mitragyna
speciosa?
Alas, we cant help you out with any suppliers of dried Mitragyna
speciosa. Perhaps our subscribers can? Live plants are currently available from THE BASEMENT SHAMAN (www.basementshaman.com), but
one might have to hit the underground market in Thailand in order
to score the dried leaves. Perhaps some brave and enterprising botanical company will send a collector there to gather up enough to
sell in the USA? Keep in mind that while the plant is totally legal in
the USA, it is scheduled in its native Thailand, with severe penalties
for possession and sale; no doubt this is the reason that it is not yet
widely available in the USA. EDS.
107
Reports of feeling mildly mind-altered to euphoric appear to be common among those experiencing non-lethal scorpion stings. It certainly was the experience of K. TROUT, although the throbbing pain
of the sting itself would suggest that it is not likely to ever become a
popular area of experimentation. EDS.
MORE ON MUSHROOMS
FOREIGN DATA
The Entheogen Review occasionally gets questions regarding
the legality of plants and drugs in other countries, and we
felt that it might be a good service to include some information related to this in a future issue. ER has subscribers worldwide in Argentina, Australia, Austria, Belgium, Brazil,
Canada, Columbia, Costa Rica, England, Finland, France,
Germany, Ireland, Italy, Japan, Mxico, the Netherlands,
New Zealand, Norway, Peru, Portugal, Scotland, Slovenia,
South Africa, Spain, Sweden, Switzerland, and Taiwan. If you
live in one of these countries, or somewhere other than the
USA, please let us know what the legal situation is like in your
part of the world. Which entheogens arent prohibited?
Which are? Where is documentation of these laws available?
What is the availability of entheogens in your area? Does the
political climate seem to be getting better or worse? Eds.
Congratulations on your recent mushroom cultivation articles. I believe the advances in cultivation techniques de-
108
Events Calendar
ALTERED STATES
OCTOBER 2529, 2002
PSYCHOACTIVITY III
NOVEMBER 2224, 2002
Psychoactivity III, held November 2224, 2002, will focus on ayahuasca. Presenters include Arno Adelaars, Hans
Bogers, Jace Callaway, Hilario Chiriap, Piers Gibbon,
Luis Eduardo Luna, Claudia Mller-Ebeling, Jeremy
Narby, Christian Rtsch, Benny Shanon, Yatra W.M.
da Silveira Barbosa, Kajuyali Tsamani, and Adle Van
Der Plas. Films will also be shown: Fear and Loathing by
Gavin Searle, Night of the Liana by Glenn Switkes, Shamans of the Amazon by Dean Jeffrys, and Ayahuasca Tourism by Josh Collier. Meet traditional shamans and people
involved in the Dutch ayahuasca scene. Cost is 255.00
(about $247.00). For more info see www.psychoactivity.org.
www.ayahuasca-healing.net
109
Sources
by Jon Hanna
Wildcrafters Wanted!
Especially seeking harvesters of Desmanthus root-bark.
Will pay competitively. Contact:
R.S. Botanicals, HRC-74-21614, El Prado, NM 87529
(505) 737-2443, riverssource@lycos.com
110
DEVA ETHNOBOTANICALS
POB 5612
Northampton, NN6 9ZR
UNITED KINGDOM
+44(0)1604 882545
+44(0)1604 882548 FAX
info@salvia-divinorum-supplies.co.uk
info@deva-ethnobotanicals.co.uk
www.deva-ethnobotanicals.co.uk
DRUGS.COM
www.drugs.com
ENTHEOGENE BLTTER
maiLab - Hartwin Rohde
Danziber Strae 84
D-10405 Berlin
GERMANY
+49-30-48 49 28 11
+49-30-48 49 28 12 FAX
info@entheogene.de
www.entehogne.de
Some years ago, Bert Marco Schuldes created a Germanlanguage version of some of Jim DeKornes issues of The
Entheogen Review; this was published for about six issues and
then the project was abandoned. Recently, a similar approach
has been taken by publisher/editor Hartwin Rohde, and
since the last issue of ER came out, two issues of this new
publicationEntheogene Bltterhave already appeared.
Rohde is making a go at producing a monthly version of ER
in German, and appears to be succeeding. The journal is
5.75" X 8.25", 52 pages, with a color cover and an attractive
layout. Although much of the bulk of this journal is made up
of articles that appeared in past issues of ER, there is also
quite a bit of new material; the first issue contained original
articles on Acacia complanata, Acorus calamus, Alternanthera
lehmanii, Argemone species, Argyreia nervosa, Arundo donax,
Atropa belladonna, Banisteriopsis caapi, Brugmansia,
Brunfelsia, Convallaria majalis, Corynanthe pachyceras, Galium
odoratum, and more. An original article in the second issue
focuses on psilocin as medicine. I am glad to see that ER is
reaching a larger audience in this manner, and it is quite a
trip to see my own Sources column translated into another
language. Definitely recommended for those who understand German.
HEADS
World Wide Heads, Inc.
POB 1319
Hudson
Quebec, J0P 1H0
CANADA
(450) 458-0605
(450) 458-2977 FAX
editor@headsmagazine.com
www.headsmagazine.com
A British book seller that specializes in drug and counterculture books. Categories include Magazines (with a bunch
of novel Cannabis rags); Cannabis; Psychoactives (magic
mushrooms, traditional and tribal brews, Ecstasy and
A fairly new rag out of Canada, Heads focuses largely on Cannabis-related topics, but also covers extreme sports, music,
and personalities. Edited by Paul DiRienzo (who coauthored The Ibogaine Story with Dana Beal and had a short
stint as a High Times editor) and Angela Finley, Heads features writings from such folks as Charles Hayes, Thomas
Lyttle, Martin Lee, and others. A one-year (6 issue) subscription in the USA is $17.77 (in U.S. dollars). Contact them
about available back-issues.
HERBAL EXPLORATIONS
POB 5637
Kingwood,TX 77325
(832) 746-7668
info@herbalexplorations.com
www.herbalexplorations.com
111
IAMSHAMAN.COM
admin@iamshaman.com
www.iamshaman.com
112
THE THRESHER
331 W 57th St. #153
New York, NY 10019
david@thethresher.com
www.thethresher.com
ERRATA
In the Winter Solstice 2001 issue of this column, I reviewed
a company called Ethnogarden (www.ethnogarden.com).
Apparently I listed their URL incorrectly, and the one listed
above is the correct site. I also stated that they offered
Banisteriopsis caapi seeds and Diplopterys cabrerana seeds;
this too is incorrect, as they have been unable to secure a
source for these seeds. However, they have expanded their
offerings on the Tabernanthe iboga front, and they also offer
Mimosa tenuiflora in large amounts at wholesale prices.
In my last column I reviewed the company Salvia Space
(www.salviaspace.com), and gave them a bit of a hard time
R.I.P.
ER subscriber B.H., IL recently wrote in to hip me to some
companies that were no longer in business. And since I have
been working like crazy on the massively updated fourth edition of my book Psychedelic Resource List (available soon, I
promise!), I have come across some additional companies
that it is worth pointing out are no longer around. Of course,
if you are aware that any of these companies are still around,
and just at new digs, please let me know.
No Longer in Business
Abbey Ethnobotanicals; Alternatech Solutions; Cosmic Shrooms; Entheobotany; Blue Ridge Garden; G.M.
Jones; Green Heat, Inc., Herbal Medicine Bag/N.Y.
Ethnobotanicals; The Inquisitor; Magic Garden Herb
Co.; The Peruvian Journey; Point Source Productions;
Rare Herb; Salvia Source; Shaman; Southwest
Ethnobotanicals; Wildflowers of Heaven; and Zavtone.
Moved, New Address Listed
Botanic Art
Hoogstraat 116, 3131 BP Vlaardingen, The Netherlands,
www.botanic-art.com
Knoware
956 Camino Oraibi, Santa Fe, NM 87505, Knoware@aol.com,
www.2knoware.com
The Lotus Paradise/Shamans Garden
POB 734, Garberville, CA 95542, www.shamansgarden.com
Pure Land Ethnobotanicals
2701 University Avenue, PMB 463, Madison, WI 53705-3700
113
Book Review
Shaman, Jhankri and Nele Music Healers of Indigenous Cultures by
Pat Moffitt Cook. 1997. Foreword by Julian Burger, Ph.D. (Ellipsis Arts, 360 Interlocken Blvd., Ste. 300, Broomfield, CO 80021,
800-788-6670), ISBN 1-55961-456-0 [7.5" x 11" paperback]. 96 pp.,
plus CD, ISBN 1-55961-456-0 [60 minutes]. $30.00.
story:
I owned a small shop on the main street. Baba, the old
healer, wanted to teach me secret songs and how to
prepare medicine. He said I was an ojha.
I prayed to the goddess for direction. She came upon me,
Close your shop and build a temple in this field. Fly a
red flag from the roof. You will become an ojha. Do not
worry about money or your familys needs (Babaji in
SJN, p. 8).
Sitla came upon me. My eyes were closed. When they
opened I saw strange things. Songs and words pounded
in my head. For seven days and six nights the goddess
lived in me. I stayed inside her temple. No one could
touch me or I would scream. When Sitla left me I knew I
was a healer. That was long ago. Now, with song I invite
the goddess to come to my healing hut, to come upon
me. Through her grace and power I heal people with jaundice and small pox and babies with fevers (Koshalya in
SJN, p. 12).
fact:
These ways will be finished by the year 2000, predicts
the maestro. Already, there is no one who can sing the
114
choice could have been made. Each chapter contains a listing of references, but a
general bibliography has been omitted. There is no index. Nevertheless, I would
definitely recommend this book and CD pairing. Moffitt-Cook herself sums it
up well:
It is with great skepticism, hope and ultimately trust in the Divine that the indigenous healers represented in this book, share their knowledge, lives and healing music with you. It is my hope that this tremendous act of trust on their
behalf helps to quicken the process of preservation and increases public awareness and respect for the indigenous peoples of the earth (Moffitt-Cook in SJN,
p. 7).
Despite the minor production problems mentioned, Pat Moffitt-Cook has produced a wonderful compendium of song, didactic and visual beauty accessible to
all. She should feel proud. Jay Yasgur, RPh., MSc.
Mr. YASGUR, whose formal education was in pharmacy, is an author and healer specializing in homeopathy, massage, holistic health-care counseling, and plant spirit healing.
His first book, Yasgurs Homeopathic Dictionary and Holistic Health Reference 4th Ed. (1998),
is a standard reference in the field. His forthcoming work, 111 Great Homeopaths, deals
with the lives of many of the worlds great homeopaths and will be translated into six
languages. He may be contacted c/o, VAN HOY PUBLISHERS, POB 636, Greenville, PA
16125, (724) 347-1580, yasgur@juno.com, and www.yasgur.net.
ETHNOGARDEN
BOTANICALS
Offering you rare and sacred plants, herbs,
seeds, and extracts from around the globe.
ETHNOGARDEN BOTANICALS
POB 27048 Barrie ON Canada L4M-6K4
ethnogarden@sympatico.ca
please call for catalog
(705) 735-0549
www.ethnogarden.com
115
Bibliography
Barneby, R.C. 1991. Sensitivae censitae: A description of
the Genus Mimosa Linnaeus (Mimosaceae) in the New
World, Memoirs of the New York Botanical Garden 65: 1835
plus frontispiece.
Batista, L.M. and R. Nbrega de Almeida 1997. Central
Effects of the Constituents of Mimosa ophthalmocentra Mart.
ex Benth, Acta Farmaceutica Bonaerense 16 (2): 8386.
Batista, L.M. et al. 1999. Isolation and Identification of Putative Hallucinogenic Constituents from the Roots of Mimosa
ophthalmocentra, Pharmaceutical Biology 37 (1): 5053. (An
abstract can be found at www.swets.co.uk/sps/journals/
pb3701.html#abs11)
De Moraes, E.H.F. et al. 1990. As bases nitrogenas de Mimosa scabrella Bentham, Qumica Nova 13 (4): 308309.
Emboden, W.A. 1981. Transcultural Use of Narcotic Water
Lilies in Ancient Egyptian and Maya Drug Ritual, Journal of
Ethnopharmacology 3: 3983.
Fikes, J.C. 1993. Carlos Castaneda: Academic Opportunism
and the Psychedelic Sixties. Millennia Press.
Fikes, J.C. 1996. Reuben Snake, Your Humble Serpent. Clear
Light.
WWW.MAPS.ORG
116
CONTENTS
Editor:
David Aardvark
Address
The Entheogen Review
POB 19820, Sacramento, CA 95819, USA
81
94
98
101
101
102
103
104
105
107
108
108
108
109
110
114
116
Disclaimer:
Statement of Purpose:
We offer
our free
printed
catalog; fast
and
discreet
service
around
the world;
and easy
ordering
using mail,
phone, fax,
website, or
email.
To get your
free catalog,
send your
address to:
We offer the
most complete
collection of
titles on the
psychedelics
and entheogens,
including many
not available
elsewhere.
We also track
forthcoming
books, and you
can get a free
announcement
sent as soon as
we receive any
new title youre
waiting for.
Submissions: Your input is what keeps this journal alive. Dont hesitate to share
Web
www.entheogenreview.com
your experiences, inspirations, and questions. Confidentiality respected; after transcription, all correspondence is shredded and recycled or incinerated. Although we
may edit for brevity or clarity, keep those fascinating letters coming in!
Subscriptions: $25.00 (USA), $35.00 (foreign) for one year (four issues). Cash,
check or money order made out to The Entheogen Review should be sent to The Entheogen
Review, POB 19820, Sacramento, CA 95819. Please notify us if your address changes.
Mind Books - ER
321 S Main St #543
Sebastopol, CA 95472
Back-issues:
Web: www.promind.com
Email: books@promind.com
Copyright 2002 by The Entheogen Review. Nothing in this journal may be reproduced in any
manner, either in whole or in part, without written permission of the editors. All rights reserved.
All advertising and advertised products void where prohibited.
Fax:
(707) 829-8100, 24 hours
Staff: (707) 829-8127, 97 pacific MonSat
Orders: (800) 829-8127, 97 pacific MonSat
ISSN 1066-1913