Maria Sabina and «Los Niños Santos» (The Holy Children)

The Mazatecos are the people who more purely have preserved the teonanacatl rituals. It was precisely a Mazatec shaman: Maria Sabina, who spread, despite herself, the power and strength of the « Niños Santos” the "Holy Children"  of the teonanacatl mushrooms.

Maria Sabina was a native of Huautla in the Mexican state of Oaxaca.  She was born in 1894, and since young life lived in poverty and sacrifice. She recounts that when she was a child tending sheep in the mountains and at one moment she went hungry.

Mushrooms offered available food.   It was at that moment that she had her first contacts with the Niños Santos.

Over the years, inspired by her large family, her grandfather, her grandmother, her uncles, connoisseurs of traditional Mazatec traditions, she began using mushrooms to heal people.

Her fame spread to neighboring regions and beyond, to the capital and abroad.

Among those who heard about the existence of María Sabina was the ethnic mycologist Gordon Wasson and his wife Valentina Pavlovna. In June 1955 the couple traveled to Oaxaca and attended an evening singing with Maria Sabina in Huautla. Both consumed teonanacatl and were very impressed by the experience. At that time María Sabina was 61 years old.

Following on from this point Pavlovna Wasson set out to study the theme. They invited Professor Roger Heim, an expert mycologist, who joined a research team that would have to devote to work on teonanacatl in subsequent years.  Valentina Pavlovna died soon after, but after three years as a result of these exploration the book Les champignons hallucinogènes du Mexique s was published , whose principal authors were Roger Heim and Gordon Wasson himself.

Almost twenty years later, a student of Mazateco  origin named Alvaro Estrada, devoted himself to the task of collecting the history of the life of Maria Sabina from her own lips and translated it into Spanish. In 1977 the first edition of Alvaro Estrada book “Life of Maria Sabina, the Sage of the Fungi «prefaced by Wasson himself was published.

The global diffusion of the power of teonanacatl made many people travel to Huautla to meet Maria Sabina or to obtain their «dose» of mushrooms.

External influence and its impact on medical practice and the power of the Niños Santos was discussed by Maria Sabina in this way:

« Before Wasson, I felt that the saint children raised me. I no longer feel that way ... If Cayetano had not brought to foreigners, the Niños Santos would retain their power .... From the moment foreigners arrived ... the Niños Santos lost their power.  They lost their force, they were decomposed. From now on they no longer serve. There is no remedy. «13  

Wasson himself, who reproduced this statement of the Mazateca shaman, lamented the process that he had unwittingly sparked some years earlier.

 «These words shake me, I, Gordon Wasson, I am made responsible for the end of a religious practice in Mesoamerica that goes back millennia ago.»(The little mushroom) will no longer serve. It is hopeless. «I fear telling the truth, showing her wisdom. A practice carried out in secret for centuries has been brought to light, and the light announces its end. «

 One of the visitors who received Maria Sabina in Huautla was the eminent writer and researcher Fernando Benitez, who died recently. Benitez was one of the most important personalities in the study of native cultures of Mexico. 

His work «The Indians of Mexico», in several volumes, is one of the most important milestones in world anthropology.

Not so long ago he presented a conference on the power of mushrooms which is very expressive in this regard.

«Back to the hallucinogenic mushrooms.»

“I was one of the first to try. I went to Huautla, I came into contact with the magic priestess María Sabina. I ate mushrooms and chocolate to remove the bitterness. The ceremony had several stages: first of crazy laugh, laugh to tears, which already meant the beginning of catharsis and of which you relieve you crying. Then I entered a period of extraordinary visions, a display of Persian carpets of wonderful drawings. Then I went to the sounds; I heard sounds I had never heard, I saw things illuminated by a light that they don’t have.

I stood four hours in the rain, without feeling. A friend came and asked me: Who are you? I said, I am God, I do not need glasses. I see.

I took the glasses and smashed them on the floor. The shaman Maria Sabina tended me in bed and covered me with some blankets, until I could return to the world, purified, clean and, of course, infinitely wiser and more sensitive. It was the most important experience of my life. «

From "Peoples, Drugs and Serpents". Danilo Antón, Piriguazú Ediciones.

Peyote, a tool for the defense of the cultural rights of native peoples

Just as the ololiuhqui was consecrated from ancient times as a visionary plant by the Mexican and Otomian peoples, the peyote or peyotl (Lophophora williamsii) represented the most important vegetable bond with the sacred for the native peoples of the arid and semi-arid zones of Mexico.
It is a small cactus that has been consumed since time immemorial to generate expanded states of consciousness, and to make decisions, both individually and socially.
Among the Huichols it is known as Húcuri or Xicori. The Cora of the mountains of Tepic call it huatari, and the tepehuane of Durango, kamaba. The Otomi peoples of the Mexican plateau, Beyo, and the Mescalero Apaches, ho or hos.
Its area of ​​occurrence extends along the semi-arid and elevated valleys and plateaus of north-central Mexico (Rio Grande Valley, Tamaulpecan Mountains, Mezquital River, Sierras de Durango and Nayarit, etc) to the south of the United States. (Texas, New Mexico). In general, it is adapted to the calcareous and clayey soils of the Cretaceous formations, in the aforementioned region.
The plant has very particular characteristics, it is small (usually a few centimeters in diameter), rounded shape and lacks branches or leaves.
Its flower is whitish pink, in which a pinkish-red fruit develops in a massive and elongated form.
Peyote contains nine alkaloids from the isoquiniline series, some with effect of strychnine type (toxic), and others of the morphine type (sedative). The combined effects of all these compounds contained in the peyote they are complex, and depend both on the individual who ingests them, and on the context in which they are consumed and on the size of the dose.
The plant was described by Shagun in 1560, as a "narcotic" cactus that the chichimecas used ritually. Jacinto de la Serna mentioned peyote in 1626 and the first botanical description was made in 1638 by Francisco Hernández, a Spanish naturalist, calling him Peyotl Zacatensis. This researcher pointed out that native peoples divided peyote into two types: males and females.
The Huicholes classify them into two varieties, one more active and bitter, with smaller and abundant mamelons on the surface, which they call Tzinouritehua- hicouri or Peyote of the Gods, and another, weaker effect, which they call Rhaitoumuanitarihua-hicouri or Peyote de las Diosas).
According to Rouhier, cited by Weston La Barre, 1970, the latter would be the juvenile phase of the first.
The Huichols have a peyote tutelary Goddess they call Hatzimouika, while for the Tarahumara, the god of peyote is male, hikuli walula saliami.
According to the Tarahumara traditions, the peyote is a plant that sings.
The way to find it is precisely to listen to its song. Then he continues singing while they carry it in the backpacks. Peyote is also expressed during ceremonies, in which the plant also sings songs.
A testimony of a native lipan:
"Peyote is hard to find when you're looking for it ... a person who is not used to it does not recognize it even though it's in the middle of a peyote cluster." Once you see one, another appears and continues until they appear All of them as stars If you have trouble finding them, do the following: When you find one, just eat it, When it takes effect, it gets a little dizzy, You will hear a noise like the wind in a certain direction. comes the sound, you will find many peyote plants
You can get power by visiting the field of peyote in Texas, and telling him that you want to help heal people and get medicine. There you have to water tobacco. The next morning, when the Morning Star appears, the person must return to the field where he put the tobacco and when he approaches he will hear a rattle sounding. If you find a snake there, you must grab it (because it is rolled up on the medicine), take it out, and take a peyote button from that place. Then go to another cluster and take another button ... Maybe, in the place where you grab the fourth button, again find the snake and you must remove it. "
The first effect of ingesting peyote is stimulating, both mentally and physically. Help cope with strenuous physical efforts, such as ceremonial dances and races.
Some people experience euphoric states, and others go into depressive situations. In almost all cases, it acts as a sleep suppressant.
Ceremonial peyote sessions are usually held at night, and in them the participants can stay 10 to 12 hours without sleep.
Physiologically it produces visions of colors, as well as unusual olfactory and auditory perceptions. Many observers have noticed an increase in visual acuity and, perhaps due to the greater sensitivity, a certain photophobia 

Mexican hospitality: the Southern brothers

A migrant boy, part of a caravan of thousands traveling from Central America en route to the United States, walks through a makeshift camp in Mexico City [Hannah McKay/Reuters]

Mexico City - Jairo Mauricio Ramirez did not have to say many goodbyes in Honduras. A 16-year-old orphan, he joined thousands of US-bound migrants and refugees last month when they came through Ocotepeque, his hometown.

Ramirez hopes to make it to the United States to find work and continue his schooling beyond the Grade 7 level he was able to complete. He would like to be a doctor or an engineer.

"I always liked studying, but I could not afford to continue," Ramirez told Al Jazeera.

When Ramirez was eight years old, his father died in an accident. When he was 12, his mother died of a heart attack. He has no siblings.

Ramirez lived with an uncle, but his uncle left Honduras a few months ago to migrate to the US. Ramirez has not heard from him since. He had a job at a local hardware store for a while, but was let go.

"There is no work these days," he said.

When Al Jazeera spoke with Ramirez, he was waiting in line for a donated blanket to stay warm during the cold Mexico City nights. He and several thousand other Central Americans fleeing violence and poverty were staying in a stadium that had been transformed into a makeshift refugee camp.

Jairo Mauricio Ramirez, a 16-year-old Honduran orphan, waits in line for a blanket at the Mexico City stadium migrant and refugee camp [Sandra Cuffe/Al Jazeera]

Managed by the Mexico City government and the city human rights commission, the camp was abuzz with activity all week, as groups large and small trickled into the capital city.

Migrants and refugees rested in the stadium bleachers, large tents in the field, and grassy areas outside the stadium. Others received medical attention, watched their kids being entertained by clowns, or waited in line for food, clothing and blankets. Little cheering circles formed around impromptu dance and song performances here and there on the sports complex grounds.

An estimated 5,000 Central Americans stayed at the stadium this week, and thousands more are slowly making their way up through southern Mexicoin subsequent caravans from Honduras and El Salvador. Preparations for more caravans are in the works. Guatemalans, Nicaraguans, and other Latin Americans have also joined the various waves of the ongoing exodus.

Ramirez made it through the first 1,650km through Guatemala and up to Mexico City. Like most of the thousands of migrants and refugees, he wants to make it through the next 2,700km to theUS border.

At an assembly on Thursday evening, the migrants and refugees voted to choose a route to the Tijuana border crossing. It is more than 1,000km further away than the closest points of entry to the US, but it is a safer route. It avoids parts of northeastern Mexico with high rates of homicides and forced disappearances, including that of migrants and refugees.

Central American migrants taking part in a caravan towards the US, watch a film as they rest during a stop in the journey at a shelter, set up at the Sports City in Mexico City [Alfredo Estrella/AFP]

The assembly chose to depart at 5am local time (11:00 GMT) on Friday, but plans changed overnight and the majority of migrants and refugees at the stadium chose to stay in the hopes of obtaining bus transport to the border.

Many people chose not to wait, however, and hundreds of people set out towards Queretaro on Friday morning, along the route to Tijuana. The remaining thousands plan to leave before dawn on Saturday, migrant and refugee caravan spokespeople said at a press conference on Friday.

Sandra Cuffe

From. Aljazeera.com

Peyote

In the same way that ololiuhqui was consecrated since ancient times as a visionary plant, Mexican and Otomian peoples, peyote represented the most important sacred to the native peoples of arid and semi-arid regions. 8  
It is a small cactus that was used since time immemorial to generate expanded states of consciousness and to make decisions, both socially and individually.
Among the Huichol it is known as hícuri or xicori. 
The Cora people of Tepic mountains call it huatari call it, and  the Tepehuane of Durango, kamaba. The Otomian peoples of the Mexican plateau, beyo, and the Mescalero Apaches, or ho u hos.
Its occurrence area stretches along the valleys and high plateaus of arid and semiarid Mexico (Rio Grande Valley, Tamaulpecan mountains, river Mezquital, Durango and Nayarit Sierras, etc), South and Central US (Texas, New Mexico). In general, it is adapted to limestone and clay soils of the Cretaceous formations in the aforementioned region.
The plant has very particular characteristics, it is small (typically a few centimeters in diameter), rounded and has no branches or leaves. Its flower is whitish pink, in which a reddish solid rosáceo- fruit and elongated shape develops.
Peyote contains nine alkaloids of the isoquinilina series and due to effects type  strychnine (toxic), and others effects type-morphine (sedative).

The combined effects of these compounds in the peyote are complex and depend on both the invididual who ingest it, to the context in which it is consumed and to the size of the dose.
The plant was described by Shagun in 1560, as a Chichimecas «narcotic» cactus ritually used. Jacinto de la Serna mentioned peyote in 1626 and the first botanical description was made ​​in 1638 by Francisco Hernandez, a Spanish naturalist, calling it Peyotl Zacatensis . This researcher noted that native peoples  divided peyote into two types: males and females.
The Huichol classify them into two varieties, one is more active and bitter, with smaller hubs and abundant in the area, which they call Tzinouritehua-hicouri or Peyote of the Gods, and another, of weaker effect, which they call Rhaitoumuanitarihua-hicouri or Peyote of the Goddess).
According to Rouhier quoted by Weston La Barre, 1970, the latter would be the juvenil phase of the first one.
The Huichols have a tutelary goddess of peyote called Hatzimouika, while for the Tarahumara, peyote is the God of man, hikuli walula saliami .
According to the Tarahumara traditions, peyote is a plant that sings. The way to find it is precisely by hear her singing. Then while she is in the bags she keeps singing.
During ceremonies peyote  also sing her songs.
Peyote is quite hard to find when you are looking for it... a person who is not accustomed may not recognize her despite being in the middle of a cluster of peyote. Once you see one, another appears and so on, until all peyotes appear like stars. If you have trouble finding them do the following: when you find one just eat it. When the effect put a little dizzy, you hear a sound like wind in a certain direction. Go over there ... .of where the sound comes, and you will find many peyote plants. (testimony of a lipan) 9  
You can get power by visiting the peyote field in Texas, and saying you want to to help heal people and get medicine. There should spill tobacco. The next morning, when the morning star appears, the person must return to the field where he put the tobacco and when approaching he will hear a jingle bell ringing. If there is a snake, you must grab it (as it is wrapped up the Medicine), remove it, and take a peyote button from that place. Then you go to another cluster and take another button ... Perhaps, when you go to grasp the fourth button you will find the snake again and you must remove it.  
The first effect of the ingestion of peyote is challenging both mentally and physically. It helps to cope with strenuous physical exertion, such as running and ceremonial dances.
Some people become euphoric and others come into depressive  states. In almost all cases, peyote acts as a suppressor of sleep. The ceremonial peyote sessions are usually done at night, and in them the participants can stay 10-12 hours awake.
Physiologically it produces visions of colors and unusual olfactory and auditory perceptions. Many observers have noted an increase in visual acuity and, perhaps for the most sensitive people, some photophobia (discomfort caused by light).
It is consumed in conjunction with a diet of sweet foods, corn soaked in sugar water, fruit and sweet meats and sweets. On the contrary, it is considered incompatible with alcohol or salt.
Normally, the peyote is consumed in group. 
A native oto Weston La Barre pointed out that:
« peyote does not work outside the groups, I know because I’ve tried . «
I is also used commonly for visions, to divine the future and as an aid to decision making. (to be continued)
From "Peoples, Drugs and Serpents", Danilo Antón, Piriguazú Ediciones

Ololiuhqui, the psychoactive plant of the Mexican plateau

Danilo Anton

Ololiuhqui or coatl-xoxouhqui ( Turbina corymbosa ), also called «seeds of the Virgin» is a vine with bell-shaped flowers that grows in the valleys of Central Mexico. 
Since ancient times native people ground the seeds and prepared them moist producing a substance with visionary properties.
The name ololiuhqui, which in Nahuatl means «round thing», probably derives from the shape of the root.  
The name coatl-xoxouhqui, «green serpent», which is another name given to this plant, is probably related to visions of shapes and colors produced during its ingestion reminding the configuration of the aerial organs of the plant.
The most important active ingredients of ololiuqui are hydroxyethylamide amide and lysergic acid, which are related to  ergot alkaloids.

The Tree of Life and Teotihuacán 

Ololiuhqui consumption appears to have been an essential element in the evolution of religious and spiritual systems of aboriginal Mexico. While references are relatively rare, there is indirect evidence that its role in Mesoamerican native societies was very important.
In the Teotihuacan culture, which flourished in the early centuries of the Common Era ololiuhqui was a very important spiritual element.
The paintings of Teotihuacan reveal symbolic graphic versions of this vine. In one of them, a central deity appears located on the root of the plant from where the winding stems and the flowers rise culminating in a characteristic bell shaped form.
From the tree foliaje many seeds spill were painted as a “rain» received by two priests who are located on both sides of the picture.
We do not know for sure who were the people who inhabited the Valley of Mexico at the time of the height of the Teotihuacan culture.
The main archaeological evidence consisting of pyramids and remains of other buildings of Teotihuacan have been insufficient so far to fully reconstruct the spiritual functioning of these ancient societies. Not even its original name or the ethnic composition of its population is known (Lopez Lujan, 2000).
 However, we think that the Teotihuacán people may be related to present day otomian ethnic nations. (to be continued).
From "Peoples, Drugs and Serpents", Danilo Anton, Piriguazu Ediciones.