宗教仪式
致幻物质
Entheogen
宗教致幻剂一词最早在1979年作为中性词语提出。 取自两个古希腊词,entheo(有灵感的、着魔的)和genesthai(形成)。这个词被创造出来以代替hallucinogen和psychedelic(都是致幻剂)。前者由奥尔德斯·赫胥黎推广,发表在1954年的《知觉之门》上。后者是一个希腊语新词,意思是"精神体现",由精神病学家汉弗莱·奥斯蒙德创出,当时赫胥黎是奥斯蒙德墨斯卡林实验的志愿者。 严格意义上,只有在巫觋宗敎或其他宗教仪式上使用的可以产生视觉幻象的药物才被称为entheogen,不过在广义上,亦可指其他在仪式上使用的影响意识的自然的或者人工的药物
蟾酥 Bufotoxin
亦称蟾毒素,《药性论》称其有解毒止痛的功效。蟾酥取自中华大蟾蜍或黑眶蟾蜍的耳后腺和皮肤分泌物。可分为团蟾酥、片蟾酥和棋子酥三种类型。团蟾酥为圆片状、直径为10厘米,厚度约为2厘米,重约为100克。表面光滑,为黄棕色或褐色。片蟾酥质地脆,为半透明的为不规则型。棋子酥为扁圆型。将蟾蜍洗净,挤取耳后腺及皮肤腺的白色浆液,然后瓷器承装,干燥成酥。将蟾酥滴一滴水,会有气泡、泛白的现象,而曾经折断的蟾酥若沾水后,也会有粘合如初的特点。其药理作用包括肌力、降压、冠状动脉血管扩张、胃部抗分泌、局部麻痹和抗炎作用。 它的优点是不会在体内蓄积。 此外,蟾蜍毒液被归类为泻药,而牛肝菌被归类为外用药。 它还被用作一种防腐剂。
科罗拉多河蟾蜍 Bufo alvarius
有毒物质:致幻色胺
生活在沙漠和半干旱地区的蟾蜍,腺体可分泌有毒物质,效力足以杀死一只成年的狗。原产于美国西南部及墨西哥北部。有些嬉皮士为了寻求刺激而舔蟾蜍表皮的毒腺。吸入后,使用者通常会有温暖的感觉、欣快感,以及强烈的视觉和听觉幻觉。许多蟾蜍都会产生蟾毒素,但科罗拉多河蟾蜍是含量足以致幻。口头摄入蟾蜍分泌物的做法在流行文化和科学文献中被称为舔蟾蜍,并引起了媒体的关注。光明蟾蜍教会的创始人、科罗拉多河蟾蜍精神使用的倡导者阿尔伯特-莫斯特出版了一本名为《Bufo alvarius》的小册子。1983年出版了一本名为《索诺兰沙漠的迷幻蟾蜍》的小册子,解释了如何提取和吸食分泌物。电视剧《F档案》中,这种蟾蜍可引起精神心理效应,使受害者幻想被攻击而死。
天堂蓝
学名:Ipomoea tricolor 有效成分:麦角碱
一种牵牛花,产于美洲热带地区,其种子可制成迷幻剂;阿兹特克人称之为"黑色(tlitliltzin)"。朝颜的种子被用于某些萨巴特克人的圣礼中,有时还可以和神奇喇叭花的种子混合使用,后者也含有相似的成分。据记载,服用朝颜后会出现形形色色的幻觉。
毒蝇伞
学名:Amanita muscaria 有效成分:鹅膏鼙氨酸
一种有着红色菌盖及白色斑点的蘑菇,别称蛤蟆菌。生长在北半球寒木林中。西伯利亚土著将其用做致幻药物。萨满巫师服用毒蝇伞以达到催眠的状态。不同于裸盖菇,毒蝇伞的使用在现代很少见。根据产地和摄入量的不同,此类药物的效果有:恶心抽搐、幻听和幻视、抑郁、飘飘然、放松和失去平衡感,严重者还会换上失忆症。
曼陀罗
学名:Datura stramonium 有效成分:阿托品·莨菪碱·东莨菪碱
又称金森草或地狱铃铛。原产于印度和中美洲,美洲土著将其用于宗教仪式,印度教的苦行士们将其与印度大麻一起放入传统烟管中吸食。别名来自美国维吉尼亚州一个叫金森的小镇,在那里***培根起义的英军士兵曾吸食此类草药,因此他们总是精神恍惚,也总不能完成任务。吸食后几天内人会产生生动的幻境,精神恍惚、和根本不再眼前的人说话等等。在药效作用下,服用者即使能被唤醒,也不能回到现实状态中来。
苦艾草
学名:Artemisia absinthium
子弹蚁 Paraponera clavata
产于中南美洲的蚂蚁,大到能掠食小型蛙。外型类似带有红色光泽的黑色粗壮无翼黄蜂。子弹蚁会透过鸣喘发音发出警告并利用螫针攻击入侵者。它也是世界上被咬到最痛的昆虫。其刺痛被比喻为"走在燃烧的木炭上,脚跟上嵌着三英寸的钉子"。一些受害者将这种疼痛比作被枪击。它的蛰咬会引起一波又一波的灼热、悸动、全身疼痛,持续时间长达24小时之久"。淋巴腺病、水肿、心动过速和便血是常见症状。巴西的一个土著部落会将这种蚂蚁作为成为战士的成年礼道具。首先将蚂蚁浸泡在一种
天然的镇静剂中使其失去知觉,然后将80只蚂蚁编织在由树叶制成的手套中,刺向内侧。当蚂蚁恢复意识后,一个印第安人反复向蚂蚁吹烟,目的是使它们变得焦躁不安,具有攻击性。一旦这样做了,他们就让男孩把手套戴在手上,并忍受大约10分钟。唯一的 "保护 "是在手上涂上一层木炭,据说是为了迷惑蚂蚁,抑制它们的叮咬。据说仪式结束后,手会麻木几天。 然而,为了完全完成入会仪式,男孩们必须在几个月甚至几年的时间里经历20次这样的折磨。
美丽银背藤 Argyreia nervosa
一种原产于印度次大陆的多年生攀援藤本植物,被引进到夏威夷、非洲和加勒比地区。其种子含多种麦角生物碱,当作麻醉饮料使用时常发生中毒、视觉模糊等症状。俗名包括夏威夷婴儿木玫瑰、adhoguda、vidhara、大象爬山虎和羊毛牵牛花。它的种子因其强大的致幻价值而闻名,大于或类似于卷柏科的那些品种,使用者称其有明显的迷幻和精神体验。它们在阿育吠陀医学中具有药用价值。在古代墨西哥印地安人进行宗教礼拜时会服用银背藤种子,产生精神上的欣快和幻觉。其他几种牵牛植物,如神奇喇叭花和天堂蓝牵牛花,几个世纪以来被用于拉丁美洲的萨满教仪式,但传统上美丽银背藤没有用于这一目的。它的特性在20世纪60年代才首次引起人们的注意。
在西班牙征服墨西哥之前,具有迷幻作用的奥洛留基(Ololiuqui)对墨西哥的庶民来说十分重要,堪比神圣蘑菇,它的早期使用一直秘密的保存在当地内部。奥洛留基产自像常春藤一样的植物,花朵属牵牛花。原住民服用奥洛留基的种子,并相信它们可以解决任何困难,对这些迷幻种子的信仰也坚定的令人吃惊。他们把它视作神谕来请教,特别是那些人类心智力量无法了解的事务,有的郎中巫医会以喝奥洛留基为专业。人们将种子磨碎加入酒里,饮用后可能会有一个阶段的头晕,接着身体乏力,有幸福感,昏昏欲睡,处于梦游的睡眠状态等等。这样的状态会维持3个小时左右,极少有糟糕失败的感受。不同于佩约特和蘑菇的是,奥洛留基更多的是为个人在安静的环境下单独使用的。
两种印第安土生土长的藤蔓植物的种子,被南美的多个印第安部落奉作神灵,丛林里消息闭塞,他们各自给它取了部落神灵的名字。这两种植物都是旋花科的,长得也很像,都属于广义上的牵牛花。一种叫 伞房花序里韦亚 (Rivea corymbosa),这个只长在热带和亚热带,在中南美洲可是很普遍的,阿兹特克语言中叫 Ololiuqui(圆的东西)。16世纪西班牙的著名史书《新西班牙物品通史》中这样讲到:“有一种草药,叫 coatl xoxouhqui (绿蛇),它的籽叫ololiuhqui。这些籽能使人茫然,丧失理性:它们被当成魔幻物食用”。另一种是 圆萼天茄儿(Ipomoea violacea)又称圆叶牵牛,特点是心形的叶子,现在在各个大陆都有分布,一般就是作为观赏植物,或许它就匍匐于你家门口呢。阿兹特克人称它的种子为 tlitlitzin,这个名字源自当地纳瓦语中“黑色”的恭敬用法。 两者在原始部落中的用法也是基本一样的。当地的巫医主要用来占卜和治疗疾病,再有就是与神灵沟通,进入另一个精神世界了。在下图的阿兹特克壁画中有代表牵牛花的藤蔓和花朵图样,可以看到每个花朵的尽端还有三个眼睛,这“脱离躯体的眼睛”就是指代牵牛花开启觉醒的效用。使用牵牛花种子的剂量一般13粒,或者是7或7的倍数。坚硬的种皮是很难直接摄入的,通常巫医会先把种子用布包起来在神圣石头上进行研磨,磨碎后就可以浸泡在水里滤出可溶的有效部分了。病人喝下后需要一段时间等待,在一些不良反应比如头晕、乏力、头昏之后,就会进入迷醉的状态,这时巫医就会跟他进行对话,而他本人在tlitlitzin神灵的助力下并不清醒,巫医把他在那过程中说的话加以诠释就有了对病情的诊断和治疗。阿兹特克人在公共仪式上也有用到:“他们取有毒的昆虫……加以燃烧,将其灰与Ocotl的突起物、烟草、Ololiuqui,以及一些活昆虫放在一起搅打。他们把混合物置于神祇之前,
并用它来敷身,如此涂抹过身体之后,他们便不怕任何危险。”早期的阿兹特克石雕,名叫Xochipolli,翻译过来就是“众花之狂喜王子”,听这名字便知一二了。石雕上刻着许多种致幻物,其中有牵牛花和牵牛藤蔓(此图中已高亮)、烟草花、裸盖菇的纹样。可想而知当时的文明中这些狂喜之物都有着特殊的地位,还专门给他们立了个王子。。 在西班牙人刚来的时候,基督教对这些狂喜状态甚为不解,在各种文献中都可以看到他们将之称为与撒旦的对话。不过有趣的是,曾经被视作恶魔的牵牛花种子,在基督教化后的现代仪式中还演化出了新的名字比如 圣母之籽、玛利亚的药草 等等,总之还是受到了神灵庇护。
颠茄 Atropa belladonna
原产于西欧山地背阴地带的多年生草本植物。初春发芽,开深紫色花朵,花期可持续到夏季,结一厘米左右的黑色球形果实。果实味道甘甜,但有剧毒。猫狗食用之后会有中毒症状,但大多数动物,如兔·鸟·鹿等都不会中毒。有记录表明,人食用了吃过颠茄的动物后中毒致死。该植物作为药物、化妆品和毒药有着悠久的历史,俗名"致命龙葵(deadly nightshade)"。Atropa这个属名,字面意为"无可挽回之人(unturning one)",源于希腊神话中三位命运女神之一的阿特洛波斯 (Atropos) ,祂负责切断生命之线。而种名belladonna在意大利语意为"美丽女人",源自于文艺复兴时期妇女们用颠茄浆果汁液制成眼药水,意在扩大瞳孔,使眼睛显得更有诱惑力。
至少在公元前4世纪,人们就开始使用颠茄。当时西奥弗拉斯图斯推荐曼德拉草(Mandragora)用于治疗伤口、痛风和失眠,并作为爱情药水。
Extracts of plants in the deadly nightshade family have been in use since at least the 4th century BC, when Mandragora (mandrake) was recommended by Theophrastus for treatment of wounds, gout, and sleeplessness, and as a love potion. In the first century BC, Cleopatra used Atropine-rich extracts from the Egyptian henbane plant (another nightshade) for the above-mentioned purpose of dilating the pupils of her eyes. The use of deadly nightshades as a poison was known in ancient Rome, as attested by the rumor that the Roman empress Livia Drusilla used the juice of Atropa belladonna berries to murder her husband, the emperor Augustus. In the first century A.D. Dioscorides recognized wine of mandrake as an anaesthetic for treatment of pain or sleeplessness, to be given prior to surgery or cautery.[9] The use of nightshade preparations for anesthesia, often in combination with opium, persisted throughout the Roman and Islamic Empires and continued in Europe until superseded in the 19th century by modern anesthetics. The modern pharmacological study of Atropa belladonna extracts was begun by the German chemist Friedlieb Ferdinand Runge (1795–1867). In 1831, the German pharmacist Heinrich F. G. Mein (1799–1864)succeeded in preparing a pure crystalline form of the active substance, baptized atropine.The name Atropa belladonna was published by Carl Linnaeus in Species Plantarum in 1753.[22] Atropa is derived from the name of the Greek goddess Atropos ('she who may not be turned aside' i.e. 'the inflexible' or 'the implacable')—one of the three Greek fates or destinies who would determine the course of a man's life by the weaving of threads that symbolized his birth, the events in his life, and finally his death, with Atropos cutting these threads to mark the last of these. The name "belladonna" comes from the Italian language, meaning 'beautiful lady'; originating either from its usage as a cosmetic to beautify pallid skin,[25] or more probably, from its usage to increase the pupil size in women.The tropane alkaloids of A. belladonna were used as poisons, and early humans made poisonous arrows from the plant.[56] In Ancient Rome, it was used as a poison by Agrippina the Younger, wife of Emperor Claudius on the advice of Locusta, a woman who specialized in poisons, and Livia, who is rumored to have used it to kill her husband Emperor Augustus. Macbeth of Scotland, when he was still one of the lieutenants of King Duncan I of Scotland, used it during a truce to poison the troops of the invading Harold Harefoot, King of England, to the point that the English troops were unable to stand their ground and had to retreat to their ships. Medical historians also suspect that Solomon Northup, a free black man who was kidnapped and sold into slavery in 1841, was poisoned using a combination of Atropa belladonna and laudanum.
过去,人们认为女巫会用颠茄、罂粟和其他有毒植物,如僧侣草和毒芹的混合物制成飞行药膏,据说她们用这种药膏来帮助她们飞到与其他女巫的聚会上,或者体验狂欢。颠茄的托烷生物碱与罂粟中的阿片类生物碱之间存在已知的拮抗作用,可以让使用者睡着时产生清醒梦(hypnagogia)或加强梦境的效果。在喀尔巴阡山脉的罗马尼亚(摩尔达维亚Moldavian)以及乌克兰布科维纳(Bukovina)地区的古老民间传统中,有一个布科维纳女孩通过供奉致命的店家来提高她的吸引力。她在忏悔节的一个星期天进入田野,穿上她最好的衣服,由她的母亲陪同,并带来一袋面包、盐和白兰地。她会挖出一个致命的店家根,并在其位置上留下三个祭品。当她回家时,她把根放在她的头顶上。在往返家中的路上,她不能与人争吵和争论。如果有人问她要带什么回家也不能透露真相,否则咒语就会破灭。
赛洛西宾蕈类 psilocybin mushroom
含有裸盖菇碱和脱磷酸裸盖菇素等迷幻物质的蕈类,有200多种,在世界各地生长。 考古文献显示,早在史前时代人类就已懂得食用迷幻蘑菇。这种植物广泛存在于非洲热带地区,在果子狸粪便中生长,不需要技术就能摄取。罗伯特-戈登-瓦森(Robert Gordon Wasson)在《埃利乌斯之路》(The Way of Eleusis)中提出,这些和其他精神类植物可能是承认灵魂概念和宗教起源的催化剂。一幅来自塔西里-纳贾尔(今阿尔及利亚)的恩宁时期(距今7000-9000年)的壁画描绘了一个舞者右手拿着一个类似蘑菇的东西,两条虚线从她的右手向头部中央延伸,这可以解释为非物质的、幻觉的流动,它可以被视为一种仪式性舞蹈的狂喜结果。 一幅大约6000年前的西班牙壁画,展示了一头公牛附近的13种蘑菇,被认为是致幻蘑菇Psilocybe hispanica。在哥伦布之前的中美洲土著文化中,在山区发现了蘑菇石,自12世纪以来,神奇的蘑菇被用于宗教仪式和治疗疾病。 在玛雅文明遗址出土了许多蘑菇形状的小石像,如一块约300-600年的蘑菇石,保存在德国的罗斯堡博物馆。 危地马拉的阿兹特克玛雅王国从14世纪到16世纪非常繁荣,它有一个纳瓦特尔名字 "Teonanacatl",意思是 "神之肉",还有一份《馬格里亞貝奇亞諾手抄本 Codex Magliabechiano》描绘了土著人民吃蘑菇的情景。 阿兹特克人的花神Xochipili身上有致幻蘑菇和其他致幻植物的雕刻。 随着西班牙的征服和天主教的传教,人们试图消灭致幻蘑菇和植物的使用,但这从未完全实现,今天土著人仍在使用它们。多米尼加修士迭戈-杜兰(Diego Duran)记录了1502年阿兹特克国王莫克特苏马二世的加冕仪式上食用这些蘑菇的情况。 在僧侣Bernardino de Saagún于1590年撰写的《新西班牙历史》(Historia general de las cosas de Nueva España)中也提到当地商人在庆祝活动中使用蘑菇。 在聚会上,除了和蜂蜜一起吃的蘑菇外,他们只吃巧克力,当蘑菇起作用时,他们会产生各种幻觉,如喊叫、哭泣、变得富有、被野兽袭击的体验。
民族植物学暨致幻剂学者乔治·萨莫里尼指出,阿杰尔高原的塔西利石洞壁画可能记录了石器时代萨满教使用原始的迷幻魔菇的情景。自前哥伦布时代,中部美洲的原住民便已经使用裸盖菇种于宗教共融、占卜和治疗,直至今日。考古遗址也发现许多蕈类状的雕像,似乎印证著古代以致幻性蕈类为仪式使用的悠久历史。在中世纪,南美洲的阿兹特克帝国称其为Teonanacatl,并将其视为圣菇,这样的待遇在当地人中一直延续至今。
1917年,真菌分类学家川村诚一证实了华盖菇会引起中毒症状。 20世纪50年代,美国霉菌学家罗伯特-戈登-瓦森等人的实地调查揭示了蘑菇在西方的广泛存在,魔菇的名称也就广为流传。 1959年,阿尔伯特-霍夫曼将这种致幻成分命名为赛洛西宾。 1971年,《精神药物公约》对赛洛西宾进行了规定,但含有该成分的植物在国际上并未受到管制,而是由各国法律进行约束。 美国联邦法律禁止持有这种蘑菇,但在欧洲部分国家是合法的,还有一些具有漏洞。比如在阿姆斯特丹,迷幻蘑菇已被列为非法,但其孢子制作的迷幻松露依然合法。自2002年起,日本对故意使用或持有含有迷幻药的蘑菇进行了管制,这些蘑菇仅供观赏,但拥有孢子是合法的。
人类使用迷幻蘑菇的时间要比有文字记录的时间要早很多。在阿尔及利亚北部的山洞中曾经发现了公元前5000年的迷幻蘑菇的壁画。公元前1000年-500年,在美洲中部和南部的当地的文明还曾经建造了迷幻蘑菇的寺庙和雕刻了“魔菇石”。在阿兹特克人的宗教典礼上,迷幻蘑菇和蜂蜜或巧克力混合着使用。服用迷幻蘑菇的体验是强烈的幻听和幻视。服用者还可以体验到前所未有的幻觉,效用还会导致心情愉快或郁闷。
▼日本
『今昔物語』中写了一则轶事,一群妇女在山上迷路,吃了一些找到的蘑菇,然后就觉得想跳舞。 发现这些吵闹的女人的樵夫最初担心她们是天狗,据说天狗喜欢在森林深处和朋友们一起吵闹,并通过吃某种蘑菇而喝醉。因此这种蘑菇又被称为舞茸、笑茸、踊茸。元文时期,佐渡国羽田町有一个叫金助的人在深秋时节去了山里,在回来的路上,他捡了一个大蘑菇,和豆腐一起放在锅里煮。 中毒的家庭成员倒下了,睡得很香,第二天就恢复了正常。 江户时代,一位町奉行的日记『耳嚢』中写到,小石川的大前孫兵衛的一个同伴开始大笑,停不下来,于是叫来一个山伏为他祈祷,但还是停不下来,原来他吃了一个长在枫树下的笑茸。在細川宗仙的『八丈紀行』中,这种蘑菇被称为登茸,原因是它会让人们感觉自己喝醉了,想爬到高处,如屋顶和树顶。 但这些逸闻都缺乏关于蘑菇形状的信息,真菌分类学家川村诚一急于了解更多关于蘑菇的信息,直到1917年,石川县住民玉田十太郎和他的妻子吃了一些在栗子树下采集的蘑菇,这使得她裸体跳舞并弹奏三味线。川村清一才将这种蘑菇的学名定义为Panaeolus papilionaceus。
1915年,美国植物学家W.E.Safford向一个植物学会介绍了一种含有麦司卡林的仙人掌,原西班牙纪事的作者误以为这是一种仙人掌[注3]。 有一种误解是他认为这是一种仙人掌。墨西哥医生莱科反驳了萨福德,并表示墨西哥南部山区仍在使用蘑菇,到1938年,哈佛大学民族植物学家理查德-埃文斯-舒尔特斯和拜特兰纳确实在那里发现了蘑菇,并证实居民使用蘑菇,1938年,人类学家Jean B. Johnson以旁观者的身份参加了马萨特卡山脉Wautla de Jimenez的秘密仪式[29]。 约翰逊的文章发表在《瑞典民族学杂志》上。 他的工作因二战而暂时中断。Psilocybe mexicana(墨西哥)。 马萨特卡人称这种蘑菇为nizu(小鸟),有时会在附近产生一种称为comorotis的石质菌丝体。1953年,JP摩根银行副总裁罗伯特-戈登-瓦森访问了约翰逊发现仪式的马萨特卡遗址,1955年5月底,他成为第一个参加使用墨西哥马萨特卡人的神奇蘑菇的仪式的白人[31]。 1955年5月底,他成为第一个参加墨西哥马萨特科人中使用魔幻蘑菇的仪式的白人。 结果发现,人们仍然认为蘑菇是神圣的,不是秘密,而是一种神圣而不可侵犯的做法。 前后五天以禁欲为标志,[32] 仪式是古老信仰和基督教的混合体,蘑菇经常被称为基督的血液,并被认为是由落入泥土的血液或从湿地上落下的唾液生长而成,而在蘑菇作用下说出的话则被视为基督的话。 蘑菇所讲的话被认为是基督的话。 一个拥有Savio或Clandero(男性)或Sabia或Clandera(女性)头衔的牧师,意思是神职人员,会被问及他的问题,在仪式举行的整个晚上都会吃蘑菇。 牧师诵读经文,当所有人都处于恍惚状态时,人们相信牧师,即Theonanacatl,会回答问题并教给病人草药。 瓦森的经历在他的《蘑菇、俄罗斯和历史》(1957年)一书中有所描述,他在书中出现了几何和彩色的幻觉,这些幻觉逐渐变成了门道,他把这些门道描述为珠宝宫殿和由神奇动物牵引的马。 那是一座珠宝宫殿,有梦幻般的动物拉的马车,我在这样一个幻想的世界里飘荡。法国国家历史博物馆馆长、真菌学家罗杰-海姆(Roger Heim)陪同瓦森,并将这种蘑菇命名为Psilocybe mexicana Heim。 瓦森的发现于1957年以《寻找神奇的蘑菇》为题发表在美国杂志《生活》上。 迷幻菇这个词是《生活》杂志编辑们的创意。 人们认为这种蘑菇只生长在墨西哥,旅行者们都来寻找这种蘑菇。 日本的石川元介也在1965年6月拜访了指导瓦森的萨满巫师玛丽亚·萨比娜,并且是第一个发表其经验的东方人。 他吃了放在他面前的27个蘑菇中的22个,感觉到对地狱、对死亡的恐惧,因为出现了一个奇妙的彩色马赛克世界,然后彩球向他飞来,或者他被裹在一个带子里,突然开始大笑,持续了一个多小时。
圣佩德罗仙人掌 Echinopsis pachanoi
原产于安第斯山脉的仙人掌,也分布于阿根廷·玻利维亚·智利·厄瓜多尔·秘鲁等地,别称"毛花柱"、"青绿柱"。三千年前就被用于治疗和宗教占卜,最早可追溯到两千年前的莫切文化。西班牙征服此地后,罗马天主教教会试图禁止它却未成功。"圣佩德罗"这个名字也是因为圣彼得持有通往天堂的钥匙,服用这种仙人掌的人"在地上就能到达天堂"。
▣ 莫切文化 Moche civilization
又译摩奇文明,是秘鲁西北部海岸拉利伯塔德大区茄攀省莫切河附近发现的一个古代印第安文明。比印加文明还要早,属于早期中间时期的文化。这个文明发源于秘鲁北部的华卡德索尔,大约公元100年左右迁徙到特鲁希略一带。 这个文明大概在700年左右消亡。考古学家在其生活过的地区发现了一些神庙遗址和坟墓。其中以西潘王的坟墓最为出名。
追溯到西元前1300年,北秘鲁一座神庙内的石雕上。一份来自基督教人士的报道记载道:“萨满巫饮用一种仙人掌榨汁饮料,这种饮料能让人喝完之后失去判断和意识,产生幻觉并且目睹恶魔...”。罗马教会也不喜欢毛花柱并且称其为“魔鬼诱惑这些异教徒失去意识,宛如死人。”仙人掌被萨满巫用来占卜,破解魔法,保证个人冒险成功等等,并且根据仙人掌球茎上的肋数,分出了四种,具有四肋是罕见的仙人掌,效力最强,具有极其非凡的超能力,因为四肋代表“四风”和“四道”。毛花柱仙人掌通常可以在市场里买到,像面包一样被切成片,在水里最久可以煮7个小时。有萨满巫这样形容过仙人掌的效果:“先开始是出现睡意或梦境,一种瞌睡的感觉伴随着头晕,然后是一阵幻视,全身清醒如明月,身体会有一点麻木,心情宁静如镜之后是一种超脱一切的感觉。一种包括了视觉和五官的力量,还有第六感。无所阻碍,穿越时空的身心感应,就像是把人的思想送到了遥不可及的地方去。”
西莫拉 Cimora
即用圣佩德罗仙人掌制成的具有致幻特性的饮料,在秘鲁和玻利维亚传统上用于萨满教的目的和治疗。这个名字也被用来描述该地区的一些致幻和非致幻的植物,其中一些被用于传统药物。据说Cimora一词指的是 "algo malo",意思是不好的东西。 佩德罗有许多名字,包括Pachanoi、Aguacolla、El Remedio、Gigantón和Cactus of the Four Winds。 这种酒的仪式性使用与死藤水相似,死藤水是南美人在巴西用作传统的精神药物,不过死藤水的有效成分是DMT,而Cimora的有效成分是麦司卡林。由于在不同阶段控制秘鲁的人的影响,西莫拉的仪式在历史上不断演变,尽管它几乎总是涉及使用圣佩德罗仙人掌及其麦司卡林成分。如果认为疾病是由黑魔法引起的,还会加入其他成分,如骨头粉、来自圣地的考古灰尘或墓地灰尘。历史 一个治疗师的台地,有一些据说在治疗过程中很有帮助的物体,因为它们代表着光明和黑暗、善与恶的两面。西莫拉在历史上被广泛使用,在早期的Chavín文化中对圣佩德罗仙人掌的历史记载可以追溯到公元前200年。Dobkin De Rios认为,西莫拉等精神药物的使用塑造了这些人和他们的宗教,这反过来又塑造了西莫拉在现代仪式性治疗中的重要性。 西班牙对南美的殖民化涉及征服者对当地文化、医药和宗教的广泛压制。 尽管如此,圣佩德罗的传统仍以Cimora的形式存在,尽管该仪式吸收了天主教和传统莫奇卡宗教的元素。Chiappe和Millones首次尝试记录秘鲁传统萨满教仪式中使用致幻剂的情况。 传统上,西莫拉酒的制备包括收集四个圣佩德罗仙人掌,并将其切成截面,类似于一个面包。将这些切片煮沸几个小时成酒,然后单独饮用,或与其他煮沸的植物一起加入混合物中。虽然使用的大多数圣佩德罗仙人掌是七肋品种,但更罕见的四肋仙人掌通常用于特别困难的治疗病例,因为四根肋骨被视为象征着所谓的 "四风 "和 "四路",据说它们具有超自然的力量,因此具有象征意义。 在准备治疗仪式时,病人必须带着祭品,如一瓶酒、一袋糖、香水和红色香水。传统上,西莫拉被秘鲁的医药师或草药师(被称为curanderos)用来治疗疾病。这种类似邪教的宗教有古老的莫奇卡宗教的元素,并与更现代的天主教元素相结合。例如,这可以从他们在草药师的mesa中使用十字架等基督教元素看出。 mesa是一个类似祭坛的桌子,上面装饰着许多 "权力物品",如十字架、圣人石的图片、剑和其他此类物品,据说这些物品具有积极或消极性质,代表善和恶。在秘鲁的仪式中也注意到治疗师使用豚鼠作为诊断疾病的工具。还有一些传统元素涉及南美巫师对Cimora的使用。这些元素包括。对 "精神守护者 "的信仰。地理意义,由动物特征赋予超自然的力量,如一条蛇。疾病或疾病正在进行身体对抗。使用具有精神力量的神奇植物。相信疾病的原因是由精神或超自然的原因造成的。
埃及蓝睡莲 Nymphaea caerulea
蓝睡莲含有生物碱,是一种天然镇静剂。几千年来,它在古埃及被用作精神疗愈和仪式的一部分,人们会将蓝睡莲与风茄与天仙子浸泡在葡萄酒中数周,来制作埃及圣酒 。蓝睡莲的原栖地可能沿着尼罗河和东非其他地区。它在古代传播得非常广泛,然而如今很难在埃及找到这种花。蓝睡莲在现代多用于泡茶或泡酒,据说能让人产生平静的欣快感,但用量过大也会产生副作用。在近代美国,种植和销售蓝睡莲是合法的。除了同样原产于埃及的白莲,古埃及的石刻和绘画中也经常描绘这种花,比如著名的卡纳克神庙的壁画。蓝睡莲经常被描绘成与 "聚会场景"、舞蹈或重要的精神或魔法仪式(如进入来世的仪式)有关。
▣ 奈夫顿 Nefertem
埃及神话的神祇,象征香味和美丽,形象是头顶着睡莲的男人,据说父亲是普塔,母亲是赛克迈特或芭丝特。其名字的意思是“睡莲”。
图坦卡蒙的木乃伊上就覆盖着这种花。蓝睡莲朝开夕合,在埃及神话中被认为是太阳的象征。在太阳城赫里奥波里斯,世界的起源被认为是太阳神拉从一朵生长在 "原始水域 "的莲花中出现。由于它的颜色,在一些信仰中,它也和"蛋"一样被认定为是创世神亚图姆的原始容器,是奥格多德宇宙论的 "莲花变体"的起源,也埃及神灵奈夫顿的象征。Utpala在梵语中是一个中性名词,有两个意思,都是由约公元400年的词典Amarakoṣa给出的。第一个意思是"蓝莲花",在梵语中也被称为kuvalaya。第二个意思是一种药用植物,在印度语中被称为 "kooṭh"。在佛教艺术中,塔拉女神经常手捧乌帕拉花,其他佛教和印度教人物也可能如此。后来,乌帕拉花成为绿度母的特有造型,而白度母则手持一朵白莲花。这个词可能是由ud"分离 "+pala"肉"复合而成,意思是"无肉的,憔悴的",是一个特殊地狱的名称。
埃及莨菪 Hyoscyamus muticus
俗名埃及天仙子,原产于北非沙漠地区的茄科灌木。生长在干旱的岩石地区、旱谷和平原。野生品种在当地被用作止痛剂和消遣性毒品,其叶子含有大量生物碱,作膏药涂抹时可缓解疼痛。也可用于扩张瞳孔、麻痹肌肉。烘烤后的种子可用作麻醉剂,叶子熏制后也有醉人的效果,并可缓解哮喘。该植物在较高剂量下有毒性,过量服用会引起喉咙极度干燥、脉搏加快、视力模糊、兴奋幻觉、谵妄和死亡等症状。图阿雷格族(Tuareg)曾将这种植物作为捕鱼用的毒。 罗马皇帝奥古斯都和克劳迪乌斯的妻子们用这种植物作为毒药来消灭情敌。1881年2月,一群图阿雷格人找到平特斯探险队的幸存者,
向他们高价出售奶、肉和枣。这些枣子被发现含有一种会导致头晕和精神错乱的物质,被当地人称为Falezlez、阿拉伯人称为El Bettina的植物。它可以诱导受害者的肺部产生灼热感,并使他们疯狂地冲撞,开枪射击。
毒蝇鹅膏菌 Amanita muscaria
毒蝇伞是全球性的物种,原生于松树林和落叶林中。一般在秋季出菇,常以仙女环的方式出现。其种名源自拉丁文的“苍蝇(musca)”。中世纪时,人们认为苍蝇如果进入一个人的头,就会导致心理疾病,由此产生了一个别名。别名bug agaric,源自欧洲人使用毒蝇伞当做杀虫剂喷洒在牛奶里的习俗。1256年前,大阿尔伯特在《De vegetabilibus》中评论:这种菇类被叫做苍蝇之菇,因为弄碎之后可以加在牛奶里面杀死苍蝇。在加泰罗尼亚语,毒蝇伞称为"疯狂的鹂"(oriol foll)。瑞士弗里堡州方言,则为"邪恶的帽子(tsapi de diablhou)”。
和一般的迷幻蘑菇不同,毒蝇伞甚少作为娱乐性药物的用途。其中毒的影响有不同的变化,像是镇静、安眠、解离与谵妄,也有可能会发生逆向反应。视物显大症与视物显小症等视觉现象也有可能发生,这种现象可能是《爱丽丝梦游仙境》中吃下蘑菇后影响的灵感。此外,毒蝇伞无法进行商业培养,因为其菌根必须寄生于松树根部。然而,在英国于2006年宣布开始取缔迷幻蘑菇贩售之后,仍然可以合法贩售的毒蝇伞数量开始上升。在立陶宛的偏远地区,毒蝇伞会与伏特加一起烹调,变成婚宴的菜肴。立陶宛人出口了毒蝇伞到远北的萨米人地区,作为萨满教仪式用。
Siberian shamans.[4] Scandinavia. The Soma drink of India.
西伯利亚
毒蝇伞广泛在许多西伯利亚当地人当中,拿来当作一个致幻性药品。这种用途广受了解的,是在几乎所有西伯利亚西部的乌拉尔语系民族和俄属远东地区的古西伯利亚语言民族。然而,只有在少数西伯利亚中部的通古斯民族和突厥民族当中,有毒蝇伞用途的独立报告,并且相信毒蝇伞的精神刺激用途,在这些居民当中并不是一个主要的手法[86]。在西伯利亚西部,毒蝇伞的用途只有萨满教徒才可使用,并且这些教徒使用这种替代方法达到一个迷幻恍惚的境界(按照常规,西伯利亚萨满教徒是经由长时间的击鼓和舞蹈来达到)。在西伯利亚东部,毒蝇伞可以在萨满教徒和外行的信徒所使用,并且在使用上,养生用途比宗教用途还多[86]。西伯利亚东部的萨满会食用毒蝇伞,其他信徒则会饮用萨满的尿液[87]。该尿液仍然含有毒蝇伞的致幻成分,会比毒蝇伞本身更有效,也较少出现负面作用,如流汗与抽搐,表示初始食用毒蝇伞的食用者,成为一个过滤者,将毒蝇伞的其他成分进行过滤[88]。
西伯利亚东部的科里亚克族,有着关于毒蝇伞(wapaq)的故事,描述毒蝇伞能够使大乌鸦抓起一只鲸鱼回家。在故事当中,该族的神明Vahiyinin(字面意义为“存在”)将口水吐到土壤中,祂的唾沫变成了毒蝇伞,祂的唾液变成了毒蝇伞上面的疣。经历了毒蝇伞的力量后,乌鸦非常兴奋,因此告诉毒蝇伞要永远长在土地上,让他的儿女与人民可以向毒蝇伞学习[89]。在该民族中,有报告说明穷人会购买富人吃过毒蝇伞后的尿液,因为富人比较有能力购买毒蝇伞[90]。
精神刺激用途上的其他描述
在西伯利亚以外,在毒蝇伞被拿来作迷幻用途的,只有独立和未经证实的描述。芬兰历史学家托弗·以马内利·伊特科宁叙述到萨米族曾经有使用毒蝇伞,伊纳里的魔术师在7个地方都描述到了毒蝇伞[91]。1979年,塞德·高兰·莫克塔尔(Said Gholam Mochtar)和哈特穆·吉尔肯出版一篇文章,里面宣称发现阿富汗帕拉奇语民族有将毒蝇伞作为养生用途的传统[92]。有未证实的报导指称在靠近北极的印第安部落,使用毒蝇伞为宗教用途。欧及布威族人类植物学家吉威蒂诺圭·佩修报导在她的民族之间毒蝇伞的用途,而在欧及布威族的语言为“miskwedo”[93][94]。这些资讯被华生大力接受,纵使其他来源的证据仍然很缺乏[95]。有一份来自欧裔美国人的报导,他们宣称最早使用毒蝇伞的是传统的特里邱地区[96]。
苏摩酒
1968年,罗伯特·高登·华生提出毒蝇伞是在印度宗教经典《梨俱吠陀》中所谈到的苏摩酒[97],在当时接受度普及大众,并且广泛受到大众支持[98]。他注意到苏摩酒的描述省略了植物的根、茎和种子,暗示著原始材料可能是一种菇类[99]并且使用了形容词“hári”,也就是“眼花撩乱的”、“燃烧的”或相关的字眼,这些字眼作者解释为,此原料外表是红色的[100]。有一行描述,有人在苏摩酒上小便;这可以联想到在西伯利亚回收尿液的习俗。苏摩酒被提及到是“从山脉里”来的,而华生描述成是从北方侵略的亚利安人所带来的[101]。然而,印度学着桑铎许·古马·达许(Santosh Kumar Dash)和萨奇南达·帕海(Sachinanda Padhy)从《摩奴法典》当中注意到,吃菇类和喝尿液是侵犯人权的[102]。在1971年,剑桥大学吠陀梵语学者约翰·布罗(John Brough)驳斥华生的理论;他注意到这段文字是非常暧昧不明的,以至于无法明确决定苏摩酒的描述是什么[103]。
维京人
1784年,瑞典籍教授塞缪尔·奥德曼(Samuel Ödmann),首次提出想法,认为维京人使用毒蝇伞产生他们狂战士的愤怒[104]。 奥德曼是基于西伯利亚萨满使用毒蝇伞的报告,而产生出这个理论。这个思维于19世纪起广泛流传,但并没有当代的文献来源可以佐证,也无法在任何一个狂战士描述过这样的情形。蝇蕈素一般为轻度松弛剂,然而在同一组人当中使用蝇蕈素,可产生出一系列不同的反应[105]。蝇蕈素有可能会让一个人愤怒,也有可能会让一个人“非常快乐或悲伤、跳动、跳舞、唱歌或做出让人惊吓的动作[105]。”
基督教
红磨菇的马赛克,于意大利北部阿奎莱亚的基督教巴西利卡发现,创作日期在330年以前。
语言学家、考古学家与死海古卷学者约翰·马可·阿列佐,于1970年发表的书籍《The Sacred Mushroom and the Cross》中,假定早期基督教的神学,是从围绕毒蝇伞这种宗教致幻剂的生殖崇拜衍生出来的[106],但他的理论只有在民族真菌学领域以外的学者获得小小的支持。许多学者与神学家全面怀疑这本书的内容,包含了牛津大学闪族语言学荣誉教授戈弗雷·罗尔斯·柴尔,与牛津大学基督教堂学院院长亨利·查德威克[107]。
基督教作家约翰·C·金恩(John C. King)于1970年著作《A Christian View of the Mushroom Myth》,针对阿列佐的理论加以进一步辩驳;他指出,毒蝇伞与其栖木并没有在中东发现到,即使香柏与松树在此发现,并强调圣经与苏美人姓名间关连性是由阿列佐杜撰,且其关连性非常薄弱。金恩总结,如果这个理论正确,毒蝇伞的用途就会是“世界上最需保护的秘密”,并且会完好保密2,000多年[108][109]。
在《Magic Mushrooms in Religion and Alchemy》(以前称做《Strange Fruit》)这本书中,克拉克·海因里希提出毒蝇伞曾经在亚当与夏娃、摩西、以利亚与以利沙、以赛亚、以西结、约拿、耶稣与其使徒、以及拔摩岛的约翰这些人物当中所用[110]。在《Apples of Apollo》这本书当中指出,毒蝇伞广泛于神话当中出现,例如珀耳修斯、普罗米修斯、赫拉克勒斯、伊阿宋与阿尔戈英雄、耶稣与圣杯[111]。
苏麻(Soma)为古印度的神性麻醉药,在亚利安人时代的巫术宗教仪式中有着至高的地位,亚利安人在3500年前从北方南下,横扫到印度河谷,将膜拜苏麻的仪式传入了印度。他们是早年入侵印度的民族,崇拜具有麻醉性的苏麻,并在大部分的神圣仪式中饮用苏麻调制的饮料。
进入因陀罗的心脏地区,即进入了苏麻的花托,有如江河流入大海,汝必得奉承各类厚圆形菌盖,伐楼拿神灵瓦亚,擎天之柱....众神万物的源头,天堂之柱,地球的磐石。——《吠陀经》
在他们眼里,大部分的致幻植物不过是神圣的媒介,但苏麻本身就是 神!古印度的《吠陀经》里,有一千多首圣歌,其中120首专门赞美苏麻。然而两千年来,苏麻的身份仍是个迷。直到1968年,戈登华生指证了传说中的苏麻,是一种蘑菇,叫做毒蝇伞(Amanita muscaria)。该菇可能是当今历史最悠久,使用最广泛的致幻剂了。
神圣的蘑菇在传说中也有它诞生的历史,来自一个科里亚克族的传说:有一个叫大渡鸦的英雄捉到一只鲸,在没有力气把它放回大海的时候万物之神告诉他需要服用“亚帕克”来获得神力,说完就朝大地吐了一口痰,几株顶着红帽,带着白斑的小植物冒了出来,那就是“亚帕克”,毒蝇伞。没错,万物之神的口痰。
服用毒蝇伞的方式一般是晒干后单独服用或者泡在水、驯鹿奶里。如果是服用蘑菇干,需要现在嘴里湿润,在后来这样的风俗发展成了“饮尿”仪式。因为人们发现蘑菇中的精神活性成分没有被身体代谢,仍然保持活性代谢物的状态。这是植物内致幻化合物中极为罕见的例子。科里亚克族的史料有记载:富人们用水煮蘑菇,饮用汤汁求得一醉。负担不起蘑菇的穷人们则等在门外,当富人出来撒尿时,手捧木碗盛尿,然后喝得一滴不剩,因为尿里有无数蘑菇的精华。”
《吠陀经》里也明确指出苏麻仪式中的饮尿事件。装扮后的祭司饮用泡奶的苏麻,然后尿出来,众人蜂拥饮用。但吠陀诗经中的尿并不是什么污秽之物,而是高尚的隐喻,意指雨水、甘露。描述原住民使用毒蝇伞的报道不多,有一名旅人曾记录:“毒蝇伞会麻醉人,导致致幻和精神错乱。轻微中毒让人精神亢奋,做出不由自主的一些动作。许多萨满巫在招魂的降神会前吃下毒蝇伞,进入狂喜的境界....但如果中毒太深,意识变得错乱,身体不由自主的摆动乱舞,精神时而亢奋时而消沉。人们闭口不言的坐着,左右摇晃,偶尔参与家庭的谈话。或是突然睁大眼睛,双手开始痉挛,与自己所能看到的人交谈、对唱、拥舞,然后又安静一段时间。毫无疑问,毒蝇伞是萨满巫教的圣品。一位新入教的教徒在降神会记录:“我洁净了身体,等待大开眼界的时刻来临,我起身,空中有好多种子忽然散开来,我唱起了歌,那些音符粉碎了我的身体,也毁灭了混乱的局面,我满身是血,接着与亡灵相遇。”
曼陀罗 Datura stramonium
曼陀罗是茄科九种有毒藤本开花植物的一个属。也被称为魔鬼的小号、月亮花、魔鬼草和地狱之钟。曼陀罗的所有物种都有毒,具有潜在的精神活性。内服可引起呼吸抑制·心律失常·发烧·谵妄·幻觉·甚至死亡。它不仅被用作毒药,还被历史上的各种团体用作致幻剂。在西方世界在内的许多文化中,曼陀罗往往与巫术有关。 某些常见的曼陀罗物种也被一些美国土著作为宗教致幻剂在仪式上使用。在美国,它被称之为金森草(jimsonweeds)。此名来自维吉尼亚州一个叫金森的小镇,在那里镇压培根起义的英军士兵曾偷偷地吸食此类草药,因此他们总是精神恍惚,也总不能完成任务。吸食后几天内人会产生生动的幻境,精神恍惚、和根本不再眼前的人说话等。在药效下,服用者即使能被唤醒,也不能回到现实状态中来。
曼陀罗的名字取自梵文धतूरा(刺苹果)。在阿育吠陀经文《苏胥如塔撒密塔》中,不同种类的曼陀罗也被称为kanaka和unmatta. 曼陀罗在印度教中被献给湿婆。这个名字在英语中的记录可以追溯到1662年。霍桑在《红字》中把它称为佩鲁苹果(apple-Peru)。在墨西哥,它的俗名是toloache,来自纳瓦特尔语tolohuaxihuitl,意思是"点头的植物"。
Description
Datura species are herbaceous, leafy annuals and short-lived perennials which can reach up to 2 m in height. The leaves are alternate, 10–20 cm long and 5–18 cm broad, with a lobed or toothed margin. The flowers are erect or spreading (not pendulous like those of Brugmansia), trumpet-shaped, 5–20 cm long and 4–12 cm broad at the mouth; colours vary from white to yellow, pink, and pale purple. The fruit is a spiny capsule 4–10 cm long and 2–6 cm broad, splitting open when ripe to release the numerous seeds. The seeds disperse freely over pastures, fields and even wasteland locations.
Datura belongs to the classic "witches' weeds", along with deadly nightshade, henbane, and mandrake. All parts of the plants are toxic, and datura has a long history of use for causing delirious states and death. It was well known as an essential ingredient of magical ointments, potions, and witches' brews, most notably Datura stramonium.[10][11]
In India the species Datura metel has long been regarded as a poison and aphrodisiac, having been used in Ayurveda as a medicine since ancient times. It features in rituals and prayers to Shiva and also in Ganesh Chaturthi, a festival devoted to the deity Ganesha.[12] The larvae of some Lepidoptera (butterfly and moth) species, including Hypercompe indecisa, eat some Datura species.
All Datura plants contain tropane alkaloids such as scopolamine and atropine, primarily in their seeds and flowers as well as the roots of certain species such as D. wrightii. Because of the presence of these substances, Datura has been used for centuries in some cultures as a poison.[10][18] A given plant's toxicity depends on its age, where it is growing, and the local weather conditions. These variations make Datura exceptionally hazardous as a drug. In traditional cultures, a great deal of experience with and detailed knowledge of Datura was critical to minimize harm.[10] Many tragic incidents result from modern users ingesting or smoking Datura. For example, in the 1990s and 2000s, the United States media reported stories of adolescents and young adults dying or becoming seriously ill from intentionally ingesting Datura.[19][20] Deliberate or inadvertent poisoning resulting from smoking jimsonweed and other related species has been reported as well.[21] Although most poisonings occur with more common species of datura such as D. stramonium, there are also several reports in the medical literature of deaths from D. ferox intoxication.[22][23][24] Children are especially vulnerable to atropine poisoning.[25][26] D. inoxia with ripe, split-open fruit In some parts of Europe and India, Datura has been a popular poison for suicide and murder. From 1950 to 1965, the State Chemical Laboratories in Agra, India, investigated 2,778 deaths caused by ingesting Datura.[10][27] A group called Thugs (practicers of thuggee) were reportedly devotees of an Indian religious cult made up of robbers and assassins who strangled and/or poisoned their victims in rituals devoted to the Hindu goddess Kali. They were alleged to employ Datura in many such poisonings, using it also to induce drowsiness or stupefaction, making strangulation easier.[28] Datura toxins may be ingested accidentally by consumption of honey produced by several wasp species, including Brachygastra lecheguana, during the Datura blooming season. It appears that these semi-domesticated honey wasps collect Datura nectar for honey production which can lead to poisoning.[29] The US Centers for Disease Control and Prevention reported accidental poisoning resulting in hospitalization for a family of six who inadvertently ingested Datura used as an ingredient in stew.[30] In some places, it is prohibited to buy, sell, or cultivate Datura plants.[10][27] Solanaceous tribes with a similar chemistry (i.e. a similar tropane alkaloid content), include the Hyoscyameae, containing such well-known toxic species as Hyoscyamus niger and Atropa belladonna, the Solandreae containing the genus Solandra ("chalice vines") and the Mandragoreae, named for the famous Mandragora officinarum.
Effects of ingestion
Datura is considered a deliriant. Due to the potent combination of anticholinergic substances it contains, Datura intoxication typically produces the effects of anticholinergic delirium (usually involving a complete or relative inability to differentiate reality from fantasy); hyperthermia; tachycardia; bizarre, and possibly violent behavior; dry skin; dry mouth; illusions; and severe mydriasis (dilated pupils) with resultant painful photophobia that can last several days. Muscle stiffness, urinary retention, temporary paralysis, dysphoria, and confusion is often reported and pronounced amnesia is another commonly reported effect.[31] The onset of symptoms generally occurs around 30 to 60 minutes after ingesting the herb. These symptoms generally last from 24 to 48 hours, but have been reported in some cases to last up to 2 weeks or longer.[21][32]
Psychoactive use
Christian Rätsch has said "A mild dosage produces medicinal and healing effects, a moderate dosage produces aphrodisiac effects, and high dosages are used for shamanic purposes". Wade Davis, an ethnobotanist, also lists it as an essential ingredient of Haitian zombie potion.[33]
In Pharmacology and Abuse of Cocaine, Amphetamines, Ecstasy and Related Designer Drugs, Freye asserts: Few substances have received as many severely negative recreational experience reports as has Datura. The overwhelming majority of those who describe their use of Datura find their experiences extremely unpleasant both mentally and often physically dangerous.[31] However, anthropologists have found that indigenous groups, with a great deal of experience with and detailed knowledge of Datura, have been known to use Datura spiritually (including the Navajo and especially the Havasupai).[34][35] Adequate knowledge of Datura's properties is necessary to facilitate a safe experience.[10] The Southern Paiute believe Datura can help locate missing objects.[36] In ancient Mexico, Datura also played an important role in the religion of the Aztecs and the practices of their medicine men and necromancers.[37]
Bernardino de Sahagún, in around 1569, called attention to Datura in the following words: "It is administered in potions in order to cause harm to those who are objects of hatred. Those who eat it have visions of fearful things. Magicians or those who wish to harm someone administer it in food or drink. This herb is medicinal and its seed is used as a remedy for gout, ground up and applied to the part affected." [37]
Treatment
Due to their agitated behavior and confused mental state, victims of Datura poisoning are typically hospitalized. Gastric lavage and the administration of activated charcoal can be used to reduce the stomach's absorption of the ingested material and the drug physostigmine is used to reverse the effect of the poisons. Benzodiazepines can be given to calm the patient's agitation, and supportive care with oxygen, hydration, and symptomatic treatment is often provided. Observation of the patient is indicated until the symptoms resolve, usually from 24 to 36 hours after ingestion of the Datura.[27][38]
阿育吠陀经文《苏胥如塔撒密塔》Sushruta Samhita
可乐果 Kola nut
通常是指可乐属植物的种子,以前放在可可科,现在通常归入锦葵科。原产于非洲热带雨林的树木,它们含有咖啡因的种子被用作饮料的调味成分。在许多西非国家,人们在私人和社交场合都会咀嚼它。在民间医学中,可乐果被认为在磨碎并与蜂蜜混合后有助于消化,并被用作治疗咳嗽的药方。 可乐果曾经是可乐和其他类似口味饮料中咖啡因的来源之一,但如今可乐果提取物已不再用于可口可乐等主要商业可乐饮料。在伊格博人的文化传统中,向客人或在传统聚会中赠送科拉坚果显示出良好的意愿。 在奇努阿-阿切贝1958年的小说《分崩离析》中简要描述了可乐果仪式。小说中至少还有十次提到了
食用可乐果,显示了可乐果在1890年代前的尼日利亚伊格博文化中的重要性。2004年。克里斯`阿巴尼的小说《GraceLand》中也突出提到了可乐果。爱丽丝-沃克的《紫色》中可乐果被拼成了"可乐"。 奇玛曼达-恩戈齐-阿迪奇的小说《半个黄昏》中反复提到了可乐果,其中也有这样一句话:"带来可乐果的人带来了生命"。
多花山麻杆 Alchornea floribunda
别名圣诞木。一种原产于热带非洲的植物。这种植物在当地被称为尼安多(Niando)。这种植物有许多传统用途。叶子煮熟后可作为蔬菜,并与肉或鱼一起食用。它们还被当作治疗卵巢问题和胃肠道疾病的药材来食用。干叶的水煎剂可用于治疗腹泻,叶子打成浆可促进伤口愈合。干燥的叶子和纤维状的根部刮屑可作为烟草的替代品。根皮粉在传统医学中作为一种刺激性麻醉剂和壮阳药而受到高度重视。黑猩猩喜欢用这种植物来制作捕捉白蚁的工具。
菖蒲 Acorus calamus
生长在印度,中亚,俄罗斯南部和西伯利亚以及欧洲的水生草本植物。生境包括小湖,池塘和河流,沼泽和湿地的边缘。可以提取芳香油;根茎可制香味料。俗名包括甜旗(sweet flag)、蜂根草(beewort)、格拉登(gladdon)、苦椒根、甜莎草等。通用名称是拉丁文的石菖蒲(acorus,),这个词被认为源自希腊文άχόρου(其中的κόρη意为瞳孔,因为该植物根部汁液被用作治疗眼疾,使瞳孔看起来更黑。 菖蒲的名称来自希腊语κάλαμος,意为 芦苇。甜旗这个别名来自于它的甜味,以及它与鸢尾花物种的相似性,自十四世纪末以来,鸢尾花在英语中通常被称为旗子 。嫩茎可以生吃。根部可以洗净去皮,切成小块,用糖浆熬成糖果。它在中国、尼泊尔和印度的草药传统中有着非常悠久的药用历史,特别被用于悉陀医学和阿育吠陀疗法 。但现代研究表明, 该植物对人体有毒, 具有致癌化合物。在可追溯到大约公元前1300年的切斯特-比蒂纸莎草纸中已经提到这种植物。古埃及人很少在药用方面提到菖蒲,
但它肯定被用来制造香水。 最初,欧洲人把罗马和希腊的菖蒲与本土的鸢尾花混淆了。1485年在美因茨出版的《Herbarius zu Teutsch》将其作为鸢尾花进行介绍。至少在1596年,真正的菖蒲才在英国种植,因为它被列在《目录》中,这是约翰-杰拉德在他位于霍尔本的花园中种植的植物清单。杰拉德指出:"它在我的花园里生长得非常好,但还没有开花也没有结实"。杰拉德列出的拉丁文名称是Acorus verus,但显然对其真实性仍有疑问。
飞行药膏 Flying ointment
https://en.wikipedia.org/wiki/Flying_ointment
据说至少早在现代早期,欧洲巫师就开始使用这种药膏。也被称为女巫的飞行药膏、绿色药膏、魔法药膏或狼人药膏。在德语中,它被叫做Hexensalbe (女巫药膏)或Flugsalbe (飞行药膏)。拉丁语名称包括unguentum sabbati(安息日软膏),unguentum pharelis, unguentum populi (杨木软膏) or unguenta somnifera (睡眠软膏)。弗朗西斯-培根(Francis Bacon),也被称为维鲁拉姆勋爵(Lord Verulam),将其成分列为"从坟墓里挖出来的孩子的脂肪,块根芹、狼毒和满山红的汁液,与细麦粉混合在一起。"
"the fat of children digged out of their graves, of juices of smallage, wolfe-bane, and cinque foil, mingled with the meal of fine wheat."
东莨菪碱经皮吸收后可引起精神作用。 [9] 这些托烷生物碱在精神作用方面也被正式归类为谵妄剂。 除Potentilla reptans外,最常被记录为早期现代飞行药膏配方成分的植物都有剧毒[10],食用后造成大量死亡,[11]无论是与可食用物种混淆[12][13]还是在犯罪中毒[14]或自杀案件中。 [15] 对经皮吸收这种潜在致命植物的活性成分的复杂混合物的影响还没有进行充分的研究。[引用]现代的一些调查者试图为自己的用途重新创造过去的 "飞天膏",但在尝试中失去了生命。历史学家、神秘主义者和迈宁根的卡尔-基斯韦特(Carl Kiesewetter)就是这样一位牺牲者,他在1892年出版了《新神秘主义史》(Geschichte des Neueren Occultismus),在1895年出版了《神秘学文化史》(Die Geheimwissenschaften, eine Kulturgeschichte der Esoterik),[16] "他很少了解魔鬼,他相信女巫和魔法师可以以神奇的速度通过空气被带到遥远的地方,在那里与同类人举行狂欢、舞蹈和类似活动[17] ,中世纪的巫术膏... 18] 魔法药膏......产生的效果是受试者自己都相信的,甚至说他们与邪灵交往过,参加过安息日,与情人在布罗肯河上跳舞......药物唤起的奇特幻觉如此有力地从潜意识传到意识中,以至于精神上没有修养的人。 [19]"神职人员之间一直在讨论,女巫是否能够在药膏的帮助下骑着扫帚飞向安息日,或者这种'飞行'是否可以用其他方式解释:魔鬼在女巫心中制造的错觉;女巫的灵魂离开她们的身体,以精神飞向安息日;或者通过皮肤吸收的强效药物的致幻作用促成的幻觉'旅行'。 [20][需要背景资料][21] 最后一种解释的早期支持者是文艺复兴时期的学者和科学家詹姆巴蒂斯塔-德拉-波尔塔,他不仅采访了飞翔药膏的使用者,而且亲眼目睹了它对这些使用者的影响,他将在他的研究对象身上观察到的死亡般的恍惚与他们后来对他们 "享受 "的狂欢的叙述进行了比较。 昏迷中的身体和骑着野兽 用某些药膏涂抹自己......他们在夜间通过空气被带到遥远的地方施展某些黑魔法......但这一切都不是真的,尽管他们认为是真的......当他们这样死了,冷了,他们没有比尸体更多的感觉,可以被鞭打和焚烧;但在约定的时间后......他们的感觉被解放了,他们醒来后很好,很快乐,讲述他们所做的事情,并带来其他地方的消息。 比萨的多明我会士斯皮纳(Bartolommeo Spina,1465年/1475年-1546年)在其1525年的Tractatus de strigibus sive maleficis(《关于女巫或恶人的论述》)中对飞扬的药膏的力量做了两个描述。第一篇涉及他认识的贝加莫的奥古斯都-德-图雷(Augustus de Turre)的生活事件,他是一名医生。奥古斯都年轻时在帕维亚学医,一天深夜回到他的住处(没有钥匙),发现没有人醒着让他进去。他爬上阳台,从窗户进入,并立即找到了女仆,她应该是醒着让他进去的。然而,在检查她的房间时,他发现她躺在地板上失去了知觉--无法唤醒。第二天早上,他试图向她询问此事,但她只回答说她 "去旅行了"。巴托洛梅奥的第二个叙述更具暗示性,并指出了女巫 "飞行 "中的另一个因素。它涉及到卢加诺的一个公证人,一天早上他找不到他的妻子,在他们的庄园里到处寻找她,最后发现她躺在猪圈的一个角落里,赤身裸体,浑身脏兮兮的,阴道露在外面,完全失去了意识。公证人 "立即明白她是个女巫"(!),起初想当场杀了她,但考虑到这样的鲁莽行为,还是等她从昏迷中恢复过来后再询问她。这个可怜的女人被他的愤怒吓坏了,她跪下来,承认她在夜里 "去旅行了"。公证人的妻子的故事被两个在时间上相隔甚远但揭示了欧洲巫术中一个持续存在的主题的说法所揭示。第一个是普鲁姆的雷吉诺,他的《De synodalibus causis et disciplinis ecclesiasticis libri duo》(约公元906年)谈到了那些 "被恶魔诱惑的妇女......坚持在夜间骑着某些野兽[斜体字不是原文],与异教徒的女神戴安娜和众多妇女一起;他们在寂静的深夜里走了很远的路......" [24] (也见Canon Episcopi)。第二种说法可以追溯到大约800年之后,来自18世纪初的挪威,是一位名叫Siri Jørgensdatter的人在13岁时所作的证词。西里声称,在她七岁时,她的祖母带她去参加山间草地Blockula('蓝色山丘')上的女巫安息日:她的祖母把她带到一个猪圈,在那里她给一头母猪涂上了一些从喇叭里取出的药膏,然后祖母和孙女骑上动物,在空中飞行了一会儿后,来到了安息日山上的一座建筑物前[25] 。 据称应用中的性元素[编辑本段]。 幻觉经常以色情时刻为主......在那些日子里,为了体验这些感觉,年轻和年老的妇女都会用'女巫'药膏擦拭身体。[26]女巫们承认......她们涂抹一根杖,骑在上面去指定的地方,或者涂抹自己的胳膊下面和其他有毛的地方。 ...[斜体字不是原文]。[27]在翻查女孩[爱丽丝-凯特勒]的衣柜时,他们发现了一管油膏,她用它涂抹了一根杖,在上面伏案疾走,无论何时何地,她都会列出。 一些消息来源称,这种药膏最好通过粘膜吸收,而女巫骑在扫帚上的传统形象意味着在外阴部涂抹飞行药膏。[29] 上文引用的1324年爱尔兰希伯诺-诺曼底贵族妇女爱丽丝-凯特勒的巫术审判段落,虽然没有明确说明,但肯定可以解释为与药物和性有关。这也是对这种做法的非常早期的描述,比现代早期的女巫审判早了几个世纪。Kyteler夫人的女仆Petronilla de Meath的证词,虽然由于是在酷刑下提取的,所以有些不妥,但其中不仅提到了她的女主人准备 "神奇 "药物的能力,还提到了她的性行为,包括至少一次(据称)与恶魔性交的例子。 [30][31] 根据奥索里主教理查德-德-莱德雷德(Richard de Ledrede)启动的宗教裁判所("其中有五位骑士和众多贵族"),基尔肯尼市有一伙异端巫师,为首的是爱丽丝-凯特勒夫人,对她提出了不少于七项有关巫术的指控。第五项指控在上文提到的 "涂脂抹粉 "的背景下具有特别的意义。
死藤水 Ayahuasca
是卡皮木(Banisteriopsis caapi)和死藤(Diplopterys cabrerana)以及九节属物种所煎熬成的一种饮料。饮用后其中的二甲基色胺等致幻剂物质会发挥效用,并改变人的知觉、思维、情绪以及意识,使人产生幻觉或陷入部分领域认为的“通灵”状态。因此被当地的美洲原住民广泛应用于宗教仪式中。1950年哈佛大学植物学家 Richard Evans Schultes 记录,他在哥伦比亚的亚马逊雨林中发现死藤水被当地人用于宗教和医疗中。1993年,Charles Grob 展开死藤水对人类影响的研究。一种传统上在亚马逊西北部使用的致幻剂[1]。 它是秘鲁的国家文化遗产[2][3]。 狭义地说,原料之一是Banisteriopsis carpi("carpi"),一种Quintoleucophyceae家族的藤本植物,原产于南美洲的亚马逊河流域。 含有Harmine的carpi与含有二甲基色胺(DMT)的植物相结合。 后者是Psychotria viridis(chacruna)和Diplopteris cabrerana(chaliponga,chacropanga),它们被加入并煮沸以产生这种致幻饮料。 服用后会产生强烈的致幻效果,并伴有呕吐。 它主要被原住民用于萨满教仪式、民间医药和宗教仪式,如20世纪成立的基督教圣多美。 由于Harmine是一种可逆的单胺氧化酶A抑制剂(RIMA),萨满们长年遵循限制性饮食,普通参与者也必须在之前和之后遵循限制性饮食,同时还要注意药物的相互作用。 已经拍摄了许多纪录片。 死藤水被72个土著群体使用,有42个专有名词[3]。死藤水这个词主要在秘鲁和厄瓜多尔使用。 在秘鲁和玻利维亚原住民的语言克丘亚语中,死藤水的意思是 "灵魂的藤蔓 "或 "死者的绳子"。 死藤 "一词的意思是 "灵魂之藤 "或 "死者之绳"。在巴西,它被称为Carpi、Cipo、Oasca、Daimi等;在哥伦比亚,它被称为Yagé。 这个名字是由 "垮掉的一代 "作家威廉-巴勒斯和诗人艾伦-金斯堡在他们的书《亚吉信》中普及的。 死藤水是一种具有精神作用的植物茶,在亚马逊地区被作为传统药物和宗教活动使用[6][7]。在南美洲,在现在玻利维亚西南部的Cueva del Chileno洞穴遗址,发现了一个小袋和吸入器管,可能属于公元900-1170年左右的萨满。 (来自古柯叶)、二甲基色胺(DMT)、Harmine和psilocin(来自神奇的蘑菇)。在哥伦布时代以前的美洲,已经发现了似乎描绘死藤水幻觉的岩画[9]。 西方关于死藤水的最早记录是理查德-斯普鲁斯,他是一名英国人,于1851年探索了巴西的亚马逊地区。死藤水的精神成分Harmaline于1841年首次从沙漠灌木叙利亚芸香(Peganum harmala)中分离出来,并于1927年首次用化学方法合成。 1923年,从carpi中分离出harmaline,并命名为telepasin(来自心灵感应)。1923年,在美国医药协会的一次会议上展示了南美洲死藤水仪式的图像[10]。1953年,作家威廉-巴勒斯前往哥伦比亚和秘鲁,寻找死藤水(yahey)。 在哥伦比亚,巴勒斯遇到了植物学家理查德-埃文斯-舒尔特斯(英文版本)。 这段时间的经历导致1963年出版了《麻醉信》,这是巴勒斯和诗人艾伦-金斯伯格之间的信件往来。以研究药用植物和传统医学而闻名的安德鲁-韦尔在1967年第一次体验了死藤水,后来又访问了哥伦比亚。1975年,植物学家Terence和Denis McKenna在他们的《看不见的风景》一书中记录了他们的野外工作。在巴西,1930年代成立的Santo Daimi和1961年成立的União do Vegetal在仪式上使用死藤水[5]。 在21世纪初,在美国、英国、法国、荷兰和西班牙也可以看到这些信徒团体[6]。 到2005年,圣多美在23个国家有教会[3]。 因此,许多人和死藤水之间有了接触,并引起了学者们的关注[6]。 在日本,1994年播出的NHK特别节目《神奇的人体微观世界II:大脑和心灵》(第6卷:无尽的大脑宇宙:无意识和创造力)采访了巴勃罗-阿马林戈,他喝下死藤水后在画布上画出了世界。 他说死藤水是整个世界的眼睛,展示了植物、宇宙、身体、超级生命、精神的私语。近年来,在亚马逊西部建立了一个改良的死藤水体验馆,主要满足西方人的需求,他们来参加几周的替代医学计划或体验退化的意识。 这被称为死藤水旅游,一直存在争议[11]。2008年,秘鲁政府正式宣布,死藤水是秘鲁国家文化遗产的一部分[3]。 厄瓜多尔纳波省的土著人使用死藤水烹饪。厄瓜多尔纳波省的死藤水烹饪。Carpi树皮和Psychotria viridis叶子。Carpi树皮和Psychotria viridis叶子。在亚马逊河上游地区,土著巫师使用死藤水的能力,有善有恶。 他们被死藤水的精神赋予了一首歌,通过不同方式的使用,死藤水可以成为治疗疾病的药物或攻击敌人的毒药。 人们认为,这种病是由敌人或巫师的攻击造成的,治疗者通过吹气或用嘴吸气来治愈它。 巫师所唱的歌曲和口哨既可用于治病,也可用于施放诅咒。 据说,巫师们喝死藤水后,体内会产生粘液,他们用粘液来保护自己免受魔法攻击,并作为武器。仪式在夜间进行,晚上提供死藤水,持续几个晚上[12]。制备方法 Banisteriopsis caapi(卡皮)在雨林中以螺旋状缠绕在树上生长,开着粉红色的小花。 它含有harmala生物碱(harmine或harmaline[12]),是一种β-咔啉,一种单胺氧化酶抑制剂(MAOI)[6]。 在南美洲,死藤水茶的所有制剂中都结合了卡皮[13]。南美亚马逊河流域的传统死藤水是通过从卡皮树的树干上刮下树皮,并与刺桐科植物Psychotria viridis(Chacruna)和Diplopterys cabrerana的树皮结合而成。 (Chaliponga, Chacropanga),是一种棕色的液体,通过将其煮沸十几个小时至一天或在水中浸泡而获得。 这些植物的叶子含有色胺类生物碱N,N-二甲基色胺(DMT)和5-甲氧基N,N-二甲基色胺(5-MeO-DMT)。DMT是一种非选择性的5-羟色胺激动剂,结构上与5-羟色胺相似,也是由人体产生的[6]。 最初,DMT在体内会被单胺氧化酶迅速降解,口服时没有效果,但当与MAOIs结合时,如哈达拉生物制剂 然而,当它与MAOIs(如哈达拉生物碱)结合时,会产生精神作用[6]。 也可以添加其他植物,如烟草和datura。在Union de Vegetal中使用的Psychotria viridis,可能根本不含DMT[13]。在西方,叙利亚芸香的种子被用作卡皮的替代品,而含羞草(Mimosa tenuiflora)(又称含羞草hostilis)的根皮则是DMT的来源。 #See ayahuasca analogue。医学潜力 死藤水唤起的意识退化状态被认为具有重要的治疗作用,它使人暂时失去自我意识并与无意识对抗。1993年,加利福尼亚大学洛杉矶分校的医学博士查尔斯-格罗布(Charles Grob)和药理学家J.C.卡拉威(J.C. Caraway)和丹尼斯-麦肯纳(Dennis McKenna)对15名巴西União do Vegetal追随者进行了精神评估。 这些受试者已经成为该团体的成员超过十年,并定期服用死藤水。 结果显示,他们的健康状况非常好,而且以前的酗酒和其他成瘾问题、抑郁症和焦虑症都有所改善。 没有神经症或精神病的倾向。 血液测试还显示血清素的再摄取部位增加,血清素是一种调节情绪的神经递质,表明它可以像抗抑郁药一样有效[14][15]。 它在医学上的系统使用是安全的[3]。 它也被用于控制寄生虫[5]。在一项关于死藤水对六个人的抑郁症影响的非控制性研究中,汉密尔顿抑郁症评定量表显示,在摄入后的第二天,得分平均减少62%,到第21天减少82%[16]。 在随后对29名患有治疗性抑郁症的人进行的双盲随机对照试验(RCT)中,死藤水在所有时间点都有显著的抗抑郁效果,第7天的缓解率(不抑郁的百分比)为36%,死藤水组中64%的人的抑郁症严重程度减少50%或以上,而27 %的人属于这个类别[4]。 使用改善了正念的能力,据说正念可以通过冥想得到改善,这与大脑中皮质连接的增加有关,而且这些神经变化在两个月后仍在改善[17]。在支持药物成瘾的死藤水中,发现了诸如较低的酒精使用率和减少药物滥用的观察结果[3].两项研究显示了幸福感的增加和减少药物滥用问题的潜力[3]。 在巴西、秘鲁、阿根廷、乌拉圭和智利,已经建立了药物滥用康复中心[3]。 在秘鲁,Takiwasi治疗中心使用死藤水来治疗酒精和毒品(主要是可卡因和海洛因)成瘾[5]。 然而,非成瘾患者也被接受,尽管不是优先接受[2]。 这里的医生Rosa Hiove Nakazawa编撰的一份报告,导致该遗址被指定为秘鲁的文化遗址[2]。 它是由一位访问秘鲁为无国界医生组织工作的法国医生开设的。在加拿大,医生Gabor Maté(英文版)使用死藤水来治疗毒瘾及其潜在的创伤,他的工作已经被媒体报道。对视觉的影响是有特点的:当闭上眼睛时,生动的图像经常连续出现,就像做梦一样。 训练有素的萨满们所经历的 "幻象 "通常是分阶段的,首先出现的是几何图案,其次是植物、动物和奇妙的建筑和城市。其他植物,如烟草和datura,也可能被混入。用于União do Vegetal的Psychotria viridis可能根本不含DMT[13]。在西方,叙利亚芸香的种子被用作卡皮的替代品,而含羞草(Mimosa tenuiflora)(又称含羞草hostilis)的根皮则是DMT的来源。 #See ayahuasca analogue. 医学潜力 死藤水唤起的意识退化状态被认为有很大的治疗作用,它使人暂时失去自我意识并与无意识对抗。1993年,加利福尼亚大学洛杉矶分校的医学博士查尔斯-格罗布(Charles Grob)和药理学家J.C.卡拉威(J.C. Caraway)和丹尼斯-麦肯纳(Dennis McKenna)对15名巴西União do Vegetal追随者进行了精神评估。 这些受试者已经成为该团体的成员超过十年,并定期服用死藤水。 结果显示,他们的健康状况非常好,而且以前的酗酒和其他成瘾问题、抑郁症和焦虑症都有所改善。 没有神经症或精神病的倾向。 血液测试还显示血清素的再摄取部位增加,血清素是一种调节情绪的神经递质,表明它可以像抗抑郁药一样有效[14][15]。 它在医学上的系统使用是安全的[3]。 它也被用于控制寄生虫[5]。在一项关于死藤水对六个人的抑郁症影响的非控制性研究中,汉密尔顿抑郁症评定量表显示,在摄入后的第二天,得分平均减少62%,到第21天减少82%[16]。 在随后对29名患有治疗性抑郁症的人进行的双盲随机对照试验(RCT)中,死藤水在所有时间点都有显著的抗抑郁效果,第7天的缓解率(不抑郁的百分比)为36%,死藤水组中64%的人的抑郁症严重程度减少50%或以上,而27 %的人属于这个类别[4]。 使用改善了正念的能力,据说正念可以通过冥想得到改善,这与大脑中皮质连接的增加有关,而且这些神经变化在两个月后仍在改善[17]。在支持药物成瘾的死藤水中,发现了诸如较低的酒精使用率和减少药物滥用的观察结果[3].两项研究显示了幸福感的增加和减少药物滥用问题的潜力[3]。 在巴西、秘鲁、阿根廷、乌拉圭和智利,已经建立了药物滥用康复中心[3]。 在秘鲁,Takiwasi治疗中心使用死藤水来治疗酒精和毒品(主要是可卡因和海洛因)成瘾[5]。 然而,非成瘾患者也被接受,尽管不是优先接受[2]。 这里的医生Rosa Hiove Nakazawa编撰的一份报告,导致该遗址被指定为秘鲁的文化遗址[2]。 它是由一位访问秘鲁为无国界医生组织工作的法国医生开设的。在加拿大,医生Gabor Maté(英文版)使用死藤水来治疗毒瘾及其潜在的创伤,他的工作已经被媒体报道。对视觉的影响是有特点的:当闭上眼睛时,生动的图像经常连续出现,就像做梦一样。 训练有素的萨满们所经历的 "幻象 "通常是分阶段的,首先出现的是几何图案,其次是植物、动物和奇妙的建筑和城市[18]。 据报道,在许多案件中都出现了蛇、美洲虎和其他猫科动物以及裸体黑人妇女的形象。 通过死藤水的幻觉作用,萨满们可以看到遥远的星球,了解远方亲属的健康状况,找到丢失的物品,并发现出轨的配偶或使病人生病的女巫的身份。在急性剂量下,它具有良好的耐受性,增加内省和积极的情绪,并改变视觉感知[19]。 它能增强创造性的扩散性思维[20]。 长期使用死藤水并没有与精神病理学或认知障碍的增加有关[19]。 在包括比较者在内的总共242人中,没有精神不健康,没有精神健康下降,也没有认知障碍、成瘾问题或药物滥用的原因[21]。死藤水的传统组合在1.5至2小时达到峰值,产生主观效应,改变感知,增加积极情绪[16];在大约20分钟内产生效果,在1-2小时达到峰值,持续4-6小时[6]。尽管在仪式或研究实验条件下与精神病无关(但与一般的精神障碍无关),但在精神分裂症和其他精神病史的病例中也有精神病发作的报道,而且有论文表明,在有这种情况时应避免使用致幻剂[1]。 在最近的现代临床试验中,还没有关于致幻后知觉障碍(HPPD)的报告[22] 物理效应 死藤水有强烈的苦味,难闻到难以下咽。 它通常与严重的恶心、呕吐和腹泻有关,这就是为什么土著巫师将死藤水仪式称为 "清洁",[23] 通过呕吐清除体内的寄生虫和毒药。 这不是为了好玩或娱乐,因为它可能导致震颤和身体衰竭[24]。 经常服用死藤水的巫师们很少出现恶心和呕吐的症状。 恶心和呕吐是由于哈达林的作用。 一些部落在仪式前会对饮食进行限制。 戒除肉类、盐和酒精可以帮助缓解恶心。 其他身体影响包括血压和心率升高、耳鸣、头晕、发冷、出汗、疲倦、昏昏欲睡和腹泻。 它需要大约半小时才能生效,并持续两到六小时。在使用传统组合的死藤水中,随着服用剂量的增加,观察到舒张压增加,但没有观察到收缩压或心率的明显变化[16]。 从摄入开始,血药浓度在1.5小时达到最高,与精神效应的峰值相吻合[16]。 它可产生眼球震荡[16]。 还没有观察到戒断症状[6]。
鸭腱藤 Entada rheedii
通常被称为非洲梦草或鼻烟盒海豆,在牙买加被称为茧藤,是一种大型木本藤本植物或攀缘植物。鸭腱藤的种子有一个厚而耐用的种皮,能够在海水中长期浸泡。该物种在非洲传统医学中被用来诱发生动的梦境,使其能够与精神世界沟通。豆子被当作珠宝和吉祥物,也可以直接食用,或者将切碎、晒干,与烟草等其他草药混合,在睡觉前熏制,以诱发所需的梦境。这种植物还被用作治疗黄疸、牙痛、溃疡和治疗肌肉骨骼问题的外用药膏。1889年出版的《澳大利亚有用的本土植物》记载,鸭腱藤的俗名包括 "昆士兰豆"。克利夫兰湾地区的澳大利亚原住民将这种植物称为"Barbaddah"。印度的土著人也在水里烘烤和浸泡后食用。" 它的种子在非洲东部和南部的海滩上发现,曾生长在河流和河口岸边以及沼泽森林中。由于它可以通过海洋传播,鸭腱藤广泛分布在热带和亚热带地区(不包括美洲):热带非洲、南非、热带亚洲和昆士兰 。
非洲夢根草 Silene undulata
科萨语:iindlela zimhlophe--"白色的路/路径",也被称为Silene capensis,是一种原产于南非东开普省的植物。 其花朵在夜间开放,在白天关闭。它是二年生到短命的多年生植物,第二年后可以收获根部。用途 Silene undulata被Xhosa人视为一种神圣的植物。它的根在传统上被用来在巫师的启动过程中诱发生动的(根据科萨人的说法,是预言性的)清醒梦境,将其归类为自然发生的oneirogen,类似于更知名的梦境草药Calea zacatechich。非洲梦根草是来自南非部落的萨满巫医药用植物,萨满巫医利用其根部熬成汤饮用,传说能使人在睡梦中通向灵界或看见未来的点滴。 时至今日,人们利用其根部含有的天然化学物质使梦境变得更加清晰真实,搭配每日的持续使用,效果亦更加明显。 而作为植物种植,其植株矮小,喜爱水分与阳光,会在成熟时开出美丽的白色花朵。
墨西哥苦草 Calea ternifolia
菊科的一种开花植物,原产于墨西哥和中美洲。它的英语俗名包括苦草、墨西哥calea和梦草。被墨西哥人称为隆卡特奇奇(Zacatechichi,意即苦草),也被当地人当做致幻植物并增加梦境。虽然苦草的分布范围自墨西哥到哥斯达黎加,但似乎仅为哈瓦卡地区的Chontal印第安人所使用,苦草被用作民间草药,尤其作为酿制开胃酒、退烧药,而碾碎的叶片可制作成茶,饮用过后,印第安人会静静的斜躺着,吸食干叶制成的烟。 苦草还可增加食欲,肠胃清洁,镇定剂,泻药,以及用于治疗腹泻,痢疾,发烧,皮疹,肿胀的头皮,冷胃和头痛。 同时,苦草与火药草也并称全球两大梦幻植物,有些人用它来诱导心灵的梦想,帮助记住梦想,增加梦想。此外,苦草也被研究用于精神增强与睡眠。传统上它被土著Chontal用来当作梦想占卜的一种方式。一位Chontal萨满会吸烟后喝一杯茶再睡觉。 接着梦境会给他们正在寻找的答案 - 例如一个人生病的原因。在其原产地,它被用于传统医学和仪式。Zoque Popoluca人称这种植物为tam huñi("苦味胶"),用它来治疗腹泻和哮喘,Mixe人称它为poop taam ujts("白色苦味草"),用它来治疗胃痛和发烧。瓦哈卡州的Chontal人在占卜时使用这种植物,当地人称之为thle-pela-kano。孤立的报告描述了一些仪式,包括吸食被认为是该物种的植物,将其作为茶饮用,并将其放在枕头下,以诱发占卜或清晰的梦境,因为它具有oneirogen的特性。Zacatechichi,以前的物种名称,是纳瓦特尔语 "zacatl chichic "的西班牙语化形式,意思是 "苦草"。使用者通过服用这种植物来帮助他们记住自己的梦;已知的副作用包括与味道有关的恶心和呕吐,以及轻到重的过敏反应。虽然用热水冲泡相当苦,但用桂花冲泡可以大大掩盖其苦味。根据美国联邦法律,苦草不属于受控物质,但一些州承认它可以合法用于观赏或美化环境。一项研究表明,这种草药可能有肾毒性。
玻利维亚火炬仙人掌 Echinopsis lageniformis
一种产于玻利维亚高沙漠地区的快速生长的柱状仙人掌。原住民有时称其为achuma或wachuma,尽管这些名字也适用于相关物种,如Echinopsis pachanoi,这些物种也因其迷幻效果被使用。该仙人掌的单茎形式被称为阴茎仙人掌,其德语名称为frauenglück,比其英语名称更委婉,译为 "妇女的快乐"。该植物含有一些具有精神作用的生物碱,特别是麦司卡林。对该物种的一些变种的化学分析表明,它可能包括一些最有效的迷幻药种Trichocereus, 尽管这不是决定性的,也不适用于该物种的所有品系。在其原生地之外,它是最不为人所知的仙人掌之一,无论是精神作用还是观赏用途。在它是主要物种的地区,例如玻利维亚的拉巴斯地区,情况并非如此。与相关物种一样,它在其原生地似乎有长期的萨满教使用传统。
中亚苦蒿 Artemisia absinthium
菊科蒿属植物,多生长于山坡、林缘、野果林、草原及灌丛地等)。是酿造苦艾酒的原料之一,因而别称苦艾。原生于欧洲大陆、亚洲及北非,此类植物的使用要追溯到古希腊祭祀月亮女神阿耳忒弥斯的仪式。在希腊文化中,阿耳忒弥斯司职狩猎、保护森林和孩子。让此类植物出名的是19世纪吉普赛人喜爱饮用的苦艾酒。大多数喝过苦艾酒的人都形容这是一种“清醒”的陶醉-类似于“神智清醒的酩酊”。It is an ingredient in the spirit absinthe, and is used for flavouring in some other spirits and wines, including bitters, bäsk, vermouth and pelinkovac. As medicine, it is used for dyspepsia, as a bitter to counteract poor appetite, for various infectious diseases, Crohn's disease, and IgA nephropathy.[15][16][17][18] In the Middle Ages, wormwood was used to spice mead, and in Morocco it is used with tea, called sheeba.[19] Wormwood was traditionally relatively common as a bittering spice in farmhouse brewing in Denmark, and to some extent Estonia.[20] In 18th century England, wormwood was sometimes used instead of hops in beer.[21] Wormwood clippings and cuttings are added to chicken nesting boxes to repel lice, mites and fleas.Artemisia comes from Ancient Greek ἀρτεμισία, from Ἄρτεμις (Artemis). In Hellenistic culture, Artemis was a goddess of the hunt, and protector of the forest and children. The name absinthum comes from the Ancient Greek ἀψίνθιον, meaning the same. An alternative derivation is that the genus was named after Queen Artemisia who was the wife and sister of Mausolus ruler of Caria. When Mausolus died c. 353 BC, he was buried in a huge tomb dedicated to his memory – the Mausoleum at Halicarnassus, the ruins of which are still present at Bodrum in modern-day Turkey. The word "wormwood" may come from Middle English wormwode or wermode[citation needed]. Webster's Third New International Dictionary attributes the etymology to Old English wermōd (compare with German Wermut and the derived drink vermouth), which the OED (s.v.) marks as "of obscure origin". Some sources[30] state the word "wormwood" comes from the ancient use of the plant as antihelminthic (expelling parasitic worms from the body by either stunning or killing them), documented in Natural History by Pliny (1st century AD).Artemisia absinthium has many folk names: absint-alsem (Dutch), absinth, absinthe, absinthium vulgate, Absinthkraut, agenjo, ajenjo común, artenheil, assenzio vero (Italian), Bitterer Beifuß, botrys, eberreis, echter Wermut, gengibre verde (Spanish), Heilbitter, green muse, grüne Fee, la fée verte, Magenkraut, rihan (Arabic), Schweizertee, Wermod (Saxon), wor-mod (Old English) and others.[31]Nicholas Culpeper insisted that wormwood was the key to understanding his 1651 book The English Physitian. Richard Mabey describes Culpeper's entry on this bitter-tasting plant as "stream-of-consciousness" and "unlike anything else in the herbal", and states that it reads "like the ramblings of a drunk". Culpeper biographer Benjamin Woolley suggests the piece may be an allegory about bitterness, as Culpeper had spent his life fighting the Establishment, and had been imprisoned and seriously wounded in battle as a result.[32] William Shakespeare referred to wormwood in his famous play Romeo and Juliet: Act 1, Scene 3. Juliet's childhood nurse said, "For I had then laid wormwood to my dug" meaning that the nurse had weaned Juliet, then aged three, by using the bitter taste of Wormwood on her nipple. John Locke, in his 1689 book titled An Essay Concerning Human Understanding, used wormwood as an example of bitterness, writing that "For a child knows as certainly before it can speak the difference between the ideas of sweet and bitter (i.e. that sweet is not bitter), as it knows afterwards (when it comes to speak) that wormwood and sugarplums are not the same thing."[33] In the Bible, the Book of Revelation tells of a star named Wormwood that plummets to Earth and turns a third of the rivers and fountains of waters bitter.[34]
墨西哥鼠尾草 Salvia divinorum
俗名预言者鼠尾草、先知鼠尾草、Ska María Pastora,鼠尾草属植物,它能引发幻视以及其他幻觉,是一种精神药物。原生于墨西哥瓦哈卡州山区的云雾森林中。,主要出产于墨西哥瓦哈卡州的马萨特克地区,这种植物现在还被马萨特克土著的萨满教巫师使用在占卜或医疗中。萨满巫师们通常将这种草榨出汁,然后混着水制成浸剂或茶,最后在宗教仪式上服用以产生幻觉。鼠尾草还可以咀嚼、当作烟吸食或饮用,可产生类似狂笑、极度紧张或心情郁闷等作用。吸食的效用要比其他的致幻剂低的多,而且,鼠尾草的效用持续时间比较短。服用鼠尾草的效果通常包括感觉越来越愉快、感觉到大自然的宁静等。这是一种会令人感觉“空间扭曲变形”的致幻植物,甚至会有全身晃动或灵魂出窍的反应。 是瓦哈卡的墨西哥洲东马德雷射山地区的原生植物,是极为罕见的精神活性植物,由于受到植物爱好者的青睐,如今它已经遍植全球各地。 阿兹特克人把鼠尾草叶片搓成一种雪茄状的长条嚼烟,放进嘴巴吮吸汁液或者咀嚼。叶子的汁液不能吞进去,有效成分是透过嘴内的黏膜被吸收的。这种方式几乎在10分钟后久会发生作用,药效持续大约45分钟。干鼠尾草叶可以用于吸食,一张大叶片等于深吸2~3口的量,就会产生强烈的精神活性反应。
乌羽玉/佩约特掌 Lophophora williamsii
一种开粉红色花的无刺仙人掌。又称作威廉斯氏仙人球,俗称佩约特(Peyote),来自纳瓦特尔语peyōtl,意为 "毛毛虫茧"。这个词又源自peyōni,意为"闪闪发光"。学名乌羽玉,原产于墨西哥和德克萨斯州西南部。主要分布在西马德雷山脉、奇瓦瓦沙漠和纳亚里特州等地的灌木丛中。乌羽玉含有致幻成分麦斯卡林,至少五千年前就被美洲原住民用在宗教致幻剂,包括冥想及迷幻药治疗法之上。一些部落还使用乌羽玉治疗各种疾病,如牙痛·分娩疼痛·发烧·乳房痛·皮肤病·风湿病·糖尿病·感冒·失明等。美国药房标示乌羽玉可以治疗神经衰弱、歇斯底里及哮喘。 如今,墨西哥法律禁止出售、使用和持有乌羽玉,只有在印第安人举办宗教仪式时才能摘取。
丹麦民族志学家Carl Lumholtz在印第安人中展开调查并发现,塔拉乌马拉族在祭祀仪式上使用的一种象征符号,也出现在美洲火山岩里的一件远古仪式雕刻作品中,后来考古人员也在美国德州的洞穴里发现了佩约特标本,所以佩约特的使用历史已经超过了7000年! 佩约特主题的维乔尔祭祀用品 在佩约特仪式中领受到幻象后,维乔尔人会带着装饰有 佩约特图案的小蛇到遥远的山区地母神龛,作为答谢的供物 西班牙编年史作家萨阿贡(Fray Bernardino de Sahagun)的著作被列为关于这种致幻仙人掌的重要记述之一,他曾描述生活在北方原始沙漠高原的奇奇卡梅族印第安人使用佩约特的情形:“食用或饮用它的人会看到可怕或可笑的幻象,这种迷象会持续两到三天然后停止,它在奇奇卡梅族生活中是常见的食物,因为它给予人们勇气去战斗而不觉得害怕,驱除饥渴,并且相信佩约特可以保护他们远离任何危险。”
你明白我们为了佩约特奔走时是什么情形。 我们奔走时,不吃不喝,意志坚定。 全体一心,这就是我们维乔尔人的作风。 这就是我们的团结,这就是我们必须捍卫的。 ——拉蒙 · 梅迪纳 · 席尔瓦
维乔尔人感谢佩约特带来恩赐的画作 17世纪下半叶,一位西班牙传教士在纳亚里特州记录下了最早有关佩约特仪式的记述:“药师旁边坐着一个领唱的人,他负责原地踏步。旁边放着摆满佩约特的托盘,那是恶魔之根,人们磨碎它然后饮用。男人和女人围绕成一个大圈,他们在圈里彻夜跳舞,不稍歇息,直到双脚不听使唤无法站立” 在此之后的几百年里,这样仪式内容在当地并没有什么大改变,甚至时至今日的城市生活里人们还是以蹦迪为主,然后领唱变成了dj,神秘仪式之后前往舞池中央。 然而从来没有人类学家参与或观察过寻找佩约特的过程,直到1960年,维乔尔人才允许人类学家和一个墨西哥作家随同他们做了佩约特朝圣之旅。 一年一度的朝圣由有经验的萨满带路,通常有10-15位参与者跟随。整个过程没有任何奇妙可言,因为就真的是在寻找而已,带着水壶和干粮,徒步约两百公里。但采集佩约特的准备工作会进行仪式性的认罪和洁净。朝圣者必须公开列举所有的性接触,但不可以显出羞耻,怨恨,忌妒或表达任何敌意。萨满巫会为每一桩罪过在绳子上打一个结,在仪式结束时烧毁。 维乔尔朝圣团正在进行祈祷仪式 认罪结束之后,朝圣团便准备前往位于圣· 路易斯· 波托西地区的维利库塔。走到山脚下时,朝圣者要接受仪式性的梳洗,并祈求降雨和丰收。在萨满巫的祈祷和咏唱声中,进入冥界的危险越界之旅揭开序幕。旅程分为两个好听的部分,“撞云之门”和“云开”。它们并不代表着真实的地点,而只是存在于“内心的地图”。 一位满载而归正在祈祷的朝圣者 当抵达佩约特的采集地时,萨满巫开始礼仪动作,讲述佩约特的传统并召唤力量。首次参加朝圣的人需要蒙起双眼,由萨满巫带领到只有他看得见的“宇宙入口”。萨满巫发现佩约特,犹如发现了小鹿的足迹,他抽取一支箭射向仙人掌,并向它献上带来的祭物。满载而归后,朝圣团将生起篝火,进行佩约特的分配礼。联邦政府始终保持着未加干涉的态度,并在1995年同意美洲原住民教会对佩约特的使用合法化。
例如北墨西哥的惠乔尔人、美国奥克拉荷马州和德克萨斯州北部平原上的原住民或移民部落等,可以追溯到公元前3780-3660年。而在美国西南部,乌羽玉在宗教中的使用时间就比较接近现代,即20世纪初。乌羽玉通常作为茶来饮用,效用可以持续约10到12个小时。服用一定剂量的乌羽玉后,可以产生大量光怪陆离的幻视或幻听。食法可以直接咀嚼冠部,或是将冠部加水煮沸制成茶。乌羽玉极苦,大部分人都会先觉得恶心才产生精神作用。
其生长地主要是沙漠丛林,大部分接近石灰山。乌羽玉被指可以触发形而上学及灵性的深层内省及顿悟,有时会出现视觉或听觉联觉。美洲西南部欧沙拉传统(Oshara Tradition)的人早于古风时期(Archaic period)中期就有使用乌羽玉。在德克萨斯州发现的两个乌羽玉标本就发现是属于史前3780-3660年。这两个标本的生物碱抽取物就约有2%的麦司卡林,估计美洲原住民于最少5500年前就已经有使用乌羽玉。在墨西哥科阿韦拉州的洞穴发现的乌羽玉标本就属于公元810-1070年。纪录最早使用乌羽玉的美洲原住民有墨西哥北部的惠考尔(Huichol)及其他奥克拉荷马州及德克萨斯州部族。在阿萨巴斯卡语系的部族也有使用乌羽玉。通卡瓦人(Tonkawa)、梅斯卡勒罗人(Mescalero)及里本阿帕切族(Lipan Apache)是墨西哥北部最早信奉乌羽玉的部族。他们也是主要将乌羽玉引入到新来部落(如科曼奇(Comanche)及凯厄瓦(Kiowa))的部族。最早在宗教、庆典及治疗上使用乌羽玉的证据要追溯至超过2000年前。[16] 美洲北部的原住民于19世纪就开始在宗教上使用乌羽玉。他们称乌羽玉为“圣药”,用来治疗精神、身体及社会疾病。美国政府于1880年代至1930年代禁止进行使用乌羽玉的宗教仪式。美国西南部的纳瓦霍族也只是于20世纪初才有使用乌羽玉。他们传统上并没有使用乌羽玉,直至毗邻的犹特族(Ute)引入了乌羽玉。 约翰‧布睿格(Dr. John Raleigh Briggs)是最先将乌羽玉带到西方的科学世界。海弗特尔(Arthur Heffter)于1897年进行了乌羽玉效用的实验。挪威的拉姆霍尔兹(Carl Sofus Lumholtz)就墨西哥原住民使用乌羽玉进行了研究,发现于美国内战期间,德州游骑兵师(Texas Rangers)会将乌羽玉浸水来吃。
绿九节 Psychotria viridis,
别名天堂人,chacruna, chacrona, 或克丘亚语中的chaqruy,是咖啡科Rubiaceae的一种多年生灌木型开花植物。它是厄瓜多尔Psychotria carthagenensis(又名samiruka或amiruca)的近亲。它被用于煎制死藤水,在亚马逊雨林原住民中具有 "植物老师 "的地位,秘鲁的马奇根加部落用绿九节的叶子汁液作为眼药水治疗偏头痛。原产南美洲的茜草科植物。叶等药用。有毒,含较多的致幻剂二甲基色胺,会引起抑郁和抽搐等反应,也是泻药,可能会导致呕吐或长期腹泻。在一些国家,拥有绿九节植物叶也许是一种违法行为。
骆驼蓬 Peganum harmala
又名野芸香,是骆驼蓬属下的一个有着木本地下茎的多年生草本植物物种。骆驼蓬属旧属蒺藜科,今属白刺科。其种子可入药,是为骆驼蓬子,有致幻效果,是台湾的相思汤的两种成分之一。Peganum harmala, commonly called wild rue,[1] Syrian rue,[1] African rue,[1] esfand,[6] or harmel,[1] (among other similar pronunciations and spellings), is a perennial, herbaceous plant, with a woody underground root-stock, of the family Nitrariaceae, usually growing in saline soils in temperate desert and Mediterranean regions. Its common English-language name came about because of a resemblance to rue (to which it is not related). Because eating it can cause livestock to sicken or die, it is considered a noxious weed in a number of countries. It has become an invasive species in some regions of the western United States. The plant is popular in Middle Eastern and north African folk medicine. The alkaloids contained in the plant, including the seeds, are hallucinogenic, possibly due to a monoamine oxidase inhibitor.[7]"African-rue" is often used in North American English.[1][8][9][10][11] "Harmel" is used in India,[1] Algeria,[12] and Morocco. It is known in as اسپند in Persian, which is transliterated as espand,[6] or ispand[13] but may also be pronounced or transliterated as "sepand", "sipand", "sifand", "esfand", "isfand", "aspand", or "esphand" depending on source or dialect.[14][15] The Persian word "اسپند" is also the name of the last month of the year, approximately March, in the traditional Persian calendar.[16][17] It is derived from Middle Persian "spand", which is thought, along with the English word "spinach", to be ultimately derived from Proto-Iranian *spanta-, "holy" (compare Avestan, spəṇta, "holy", and Middle Persian "spenāg", "holy"), itself thought to be ultimately derived from Proto-Indo-European *ḱwen-.[18]As the plant is popular in Persian cultural traditions, and is a hallucinogen, the linguists David Flattery and Martin Schwartz wrote a book in 1989 in which they theorised that the plant is the Avestan haoma mentioned in ancient Persian Zoroastrian texts. The transcribed word haoma is thought to be likely related to the Vedic word soma; these names refer to a magical, purportedly entheogenic plant/drink that is mentioned in ancient Indo-Iranian texts but whose exact identity has been lost to history.[53][54] This plant was first described in a recognisable manner under the name πήγανον ἄγριον (péganon agrion) by Dioscorides, who mentions it is called μῶλυ (moly) in parts of Anatolia (although Dioscorides distinguishes the 'real' μῶλυ as another, bulbaceous plant). Galen later describes the plant under the name μῶλυ, following Dioscorides by mentioning numerous other names it was known by: ἅρμολαν, armolan (harmala), πήγανον ἄγριον and in Syria βησασὰν, besasan (besasa). For much of the subsequent history of Europe Galen was seen as the pinnacle of human medical knowledge. As such, during the early Middle Ages, the herb was known as moly or herba immolum.[55] The 12th century Arab agriculturist Ibn al-'Awwam from Seville, Spain, wrote that the seeds were used in the baking of bread; the fumes being used to facilitate fermentation and help with the taste (he usually quotes older authors).[56] By the mid-16th century Dodoens relates how apothecaries sold the plant under the name harmel as a type of extra-strength rue.[57]Weed and livestock poisoning In some regions it is a common weed.[36] In China it is seen as a noxious weed,[22] invasive in overgrazed areas.[22] In the United States, where it is not native, it is officially registered as a noxious weed or similar designation in Arizona, California, Colorado, Nevada, New Mexico and Oregon.[11] Infestations can be invasive and very difficult to exterminate.[9][76] It is also known as an agricultural seed contaminant. It often causes livestock poisonings,[1] especially during drought. Consumption by animals causes reduced fertility and abortions.[36] Control is possible only with powerful herbicides. Manually uprooting the plants is near impossible[76] and there are no methods of biological control currently awaiting approval.[20] The rootstock contains starches that help the plant survive being defoliated and is thick and grows very deep, and the crown of the plant is safe below the surface.[76] Dyes A red dye, "Turkey red",[80] from the seeds (but usually obtained from madder) is often used in western Asia to dye carpets. It is also used to dye wool. When the seeds are extracted with water, a yellow fluorescent dye is obtained.[81] If they are extracted with alcohol, a red dye is obtained.[81] The stems, roots and seeds can be used to make inks, stains and tattoos.[82] According to one source, for a time the traditional Ottoman fez was dyed with the extract from this plant.[23] Traditional medicine and superstitions In Turkey, dried capsules from the plant are strung and hung in homes or vehicles to protect against "the evil eye".[83][14] It is widely used for protection against Djinn in Morocco (see Légey "Essai de Folklore marocain", 1926). Esfand (called isband in Kashmiri) is burnt in Kashmiri Hindu weddings to create an auspicious atmosphere.[84] Burning esfand seeds is also common in Persian cultures for warding off the evil eye, as in Persian weddings.[14] Syrian rue In Yemen, the Jewish custom of old was to bleach wheaten flour on Passover, in order to produce a clean and white unleavened bread. This was done by spreading whole wheat kernels upon a floor, and then spreading stratified layers of African rue (Peganum harmala) leaves upon the wheat kernels; a layer of wheat followed by a layer of Wild rue, which process was repeated until all wheat had been covered over with the astringent leaves of this plant. The wheat was left in this state for a few days, until the outer kernels of the wheat were bleached by the astringent vapors emitted by the wild rue. Afterwards, the wheat was taken up and sifted, to rid them of the residue of leaves. They were then ground into flour, which left a clean and white batch of flour.[85] Peganum harmala seeds heated over a gas flame as incense Peganum harmala has been used as an analgesic,[86] emmenagogue, and abortifacient agent.[87][88][89] In a certain region of India the root was applied to kill body lice.[44] It is also used as an anthelmintic (to expel parasitic worms). Reportedly, the ancient Greeks used the powdered seeds to get rid of tapeworms and to treat recurring fevers (possibly malaria).[90] As related in Des Cruydboeks of 1554 by Rembert Dodoens, in Europe this plant was considered to be a wild type of rue and identical in medicinal uses -the identity of the two plants and their Ancient Greek and Roman uses had merged, though it was considered stronger, even dangerously so. It could be bought under the name harmel in the apothecaries, and was also known as 'wild' or 'mountain' rue. It could be used for a few dozen ailments, such as to treat woman of their natural disease when the leaves were used in only water, or when the juice were drunk with wine and the leaves pressed against the wound it could cure bites and stings from rabid dogs, scorpions, bees and wasps and the like. From supposedly Pliny he relates how those covered in the sap, or having eaten it sober, would be immune to poison for a day, as well as to poisonous beasts. Other cures were for 'drying' sperm, 'purifying' woman after childbirth, curing earache, getting rid of spots and blemishes on the skin, and soothing bumps and pain caused by hitting a something, among many others. All the cures call for either juice or the leaves; none call for the seeds.[57] Entheogenic use Peganum harmala seeds have been used as an ayahuasca analog,[clarification needed] as they contain some of the same alkaloids as Banisteriopsis caapi.[91]
天仙子 Hyoscyamus niger
又名莨菪、菲沃斯等,为茄科植物。一年生或二年生有毒草本植物,全株有粘性腺毛,有特殊臭味。卵状披针形基生叶丛生,椭圆形茎生叶互生,边缘有疏齿;夏季开黄色漏斗形花,有紫色网状脉纹,单生叶腋,集于茎或枝端;蒴果包藏于增大的宿存萼内,盖状开裂。天仙子的叶子和种子供药用,主要含莨菪碱和阿托品等成分,有镇痉,止痛的效用。主治胃痛、神经经疼、气喘、杀虫等症。生天仙子是香港政府规管剧毒中药。
天仙子,俗称(黑)鸡祸根、或臭龙葵,是茄科植物,大量食用会中毒。它原产于温带欧洲和西伯利亚,并在不列颠群岛归化。鸡祸根(henbane)这个名字至少可以追溯到公元1265年。该词的起源不清楚,但"鸡"可能最初是指死亡,而不是指动物。 该词的其他词源与印欧语词干*bhelena有关,其含义是 "疯狂的植物",与原日耳曼语元素bil有关,意思是 "视觉、幻觉;神奇的力量、奇迹般的能力"。 历史上,天仙子与其他植物,如曼陀罗、致命的夜来香和其他茄科植物结合使用,作为麻醉药以及宗教致幻剂。其精神活性特性包括视觉幻觉和飞行感觉。它最初在欧洲大陆、亚洲和阿拉伯世界使用,在中世纪确实传播到英国。老普林尼记录中说天仙子 "具有酒的性质,因此对人的理解力不利",迪奥斯科里德Dioscorides推荐它作为镇静剂和镇痛剂。 这种植物被记录为Herba Apollinaris,被阿波罗的女祭司用来产生神谕。"叶子、种子和汁液,内服后会引起不安静的睡眠,就像醉酒后的睡眠一样,持续时间长,对病人来说是致命的。用Henbane的煎剂洗脚,以及经常闻到花的气味会使人入睡。" 据称这种植物还被用作魔法的熏蒸剂。1250年, 阿尔伯特·马格努斯在其作品《植物学》(De Vegetalibus)中报告说,巫师用天仙子召唤死者的灵魂和恶魔。 早在中世纪晚期,天仙子就已经被妖魔化了,"女巫们喝了鸡血藤的煎剂,做了那些梦,为此她们被折磨和处决。它还被用来制作女巫的药膏,并被用来制造天气和召唤神灵。如果发生大旱,那么就把天仙子的茎浸入泉水中,然后用它洒在被太阳烤过的沙子上"(Perger 1864, 181)。在1538年波美拉尼亚的一次巫术审判中,一名疑似女巫 "承认 "她给一个男人吃了天仙子的种子,这样他就会 "疯狂"(性兴奋)地奔跑。在一份来自宗教裁判所审判的文件中指出,"一个女巫承认 "曾经在两个恋人之间撒下天仙子种子并说出以下咒语。"我在这里撒下野种,魔鬼建议他们憎恨和躲避对方,直到这些种子被分开"。天仙子是gruit的成分之一,传统上被用作啤酒的调味剂。有几个城市,最著名的是比尔森,在生产啤酒调味品的背景下,以其德语名称 "Bilsenkraut "命名。天仙子啤酒的配方包括40克干切天仙子,5克杨梅,23升水,1升酿酒麦芽,900克蜂蜜,5克干酵母和红糖。 在11至16世纪,由于1516年巴伐利亚禁止使用大麦、啤酒花、酵母和水以外的成分,当啤酒被啤酒花取代时,天仙子就不再被使用。天仙子有时被认为是倒在哈姆雷特父亲耳朵里的 "hebenon"。 天仙子的种子在丹麦维京人坟墓中被发现,1977年首次被描述。这一发现和其他考古发现表明,维京人知道天仙子。对这种植物中毒引起的症状的分析表明,它可能被狂暴者用来诱发他们在战争中使用的愤怒状态。Henbane在传统草药中用于治疗骨骼疾病、风湿病、牙痛、哮喘、咳嗽、神经疾病和胃痛。在一些文化中,它还可能被用作镇痛剂、镇静剂和麻醉剂。据报道,将鸡血藤提取物粘在耳后的绷带可以防止旅行中生病的人感到不适。[医学上需要引用]鸡血藤油用于药用按摩。[13][21]在大多数西方国家,鸡血藤材料只能凭处方在药店购买。在美国,鸡血石油的销售不受法律监管,允许在药店以外的商店销售。 [
将鸡血石的叶子和没有根的草药切碎并晒干,然后用于药用或用于熏香和吸烟混合,用于制作啤酒和茶,以及用于调味酒。Henbane叶子在油中煮沸,以获得Henbane油。[13] 由于鸡血石的毒性很高,在所有制剂中,必须仔细估计用量。在一些治疗应用中,使用了0.5克和1.5-3克这样的剂量。[21] Henbane对牛、野生动物、鱼和鸟类有毒。 [13] 并非所有动物都易受影响;例如,一些鳞翅目动物的幼虫,包括小菜蛾,会吃Henbane。猪对鸡血藤的毒性有免疫力,据说可以享受这种植物的效果。 [13]人类摄入鸡血藤后会同时出现外周抑制和中枢刺激。[13]摄入鸡血藤的常见影响包括幻觉、[1]瞳孔放大、不安和皮肤潮红。不太常见的影响是心动过速、抽搐、呕吐、高血压、高热和共济失调。[1] 最初的影响通常持续三到四个小时,而后遗症可能持续三天。摄取鸡血藤的副作用是口干舌燥、精神错乱、运动和记忆障碍,以及远视。过量服用会导致谵妄、昏迷、呼吸道麻痹和死亡。低剂量和平均剂量有醉酒和壮阳作用。 [13][21] 亚历山大-库克林在他的《女巫如何飞翔》一书中提到德国科学家迈克尔-申克的一次黑指甲草经历。鸡血藤的第一个效果是纯粹的身体不适。我的四肢失去了确定性,头部疼痛难忍,我开始感到非常晕眩....,我走到镜子前,能够分辨出我的脸,但比正常情况下更模糊。它看起来脸色红润,肯定是这样。我有一种感觉,我的头变大了:它似乎变得更宽、更结实、更重,我想象它被更结实、更厚的皮肤包裹着。镜子本身似乎在摇晃,我发现很难将我的脸保持在镜子的框架内。我的瞳孔中的黑色圆盘被极大地放大了,就像整个虹膜,通常是蓝色的,变成了黑色。尽管我的瞳孔扩大了,但我的视力并不比平时好;恰恰相反,物体的轮廓很模糊,窗户和窗框都被一层薄薄的雾气所遮挡。申克的脉搏变得急促,他体验到植物的致幻作用进一步增强。有一些动物用扭曲的面孔和瞪大的惊恐的眼睛热切地看着我;有一些可怕的石头和云雾,都朝着同一个方向扫来扫去。它们让我无法抗拒地跟着它们走。它们的颜色必须加以描述--但这并不是一种纯粹的色调。它们笼罩在一种模糊的灰色光线中,发出暗淡的光芒,并不断向上滚动,进入一个黑色和烟雾弥漫的天空。我被甩进了一个燃烧的醉酒状态,一个疯狂的女巫大锅。在我的头顶上,水在流淌,黑暗而血红。天空中充满了成群的动物。流动的、无形的生物从黑暗中出现。我听到了一些话,但它们都是错误的、无意义的,但它们对我来说却有一些隐藏的意义。
13] Henbane was one of the ingredients in gruit, traditionally used in beers as a flavouring. Several cities, most notably Pilsen, were named after its German name "Bilsenkraut" in the context of its production for beer flavouring.[14] The recipe for henbane beer includes 40 g dried chopped henbane herbage, 5 g bayberry, 23 L water, 1 L brewing malt, 900 g honey, 5 g dried yeast, and brown sugar.[13] Henbane fell out of usage for beer when it was replaced by hops in the 11th to 16th centuries, as the Bavarian Purity Law of 1516 outlawed ingredients other than barley, hops, yeast, and water.[15] Henbane is sometimes identified with the "hebenon" poured into the ear of Hamlet's father,[6][16] although other candidates for hebenon exist.[17] Theories Henbane seeds have been found in a Viking grave near Fyrkat, Denmark, that was first described in 1977.[18][19] This and other archaeological finds show that H. niger was known to the Vikings. Analysis of the symptoms caused by intoxication of this plant suggest that it may have been used by berserkers to induce the rage state that they used in war.[20] Cultivation and use Henbane cultivation, Lilly Experimental Farm, 1919 Henbane originated in Eurasia, and is now globally distributed[1] as a plant grown mainly for pharmaceutical purposes. Henbane is rare in northern Europe; its cultivation for medicinal use is spread and legal in central and eastern Europe and in India. Henbane is an endangered plant according to the World Conservation Union's Red List.[13] Henbane is used in traditional herbal medicine for ailments of the bones, rheumatism, toothache, asthma, cough, nervous diseases, and stomach pain. It might also be used as analgesic, sedative, and narcotic in some cultures. Adhesive bandages with henbane extract behind the ear are reported to prevent discomfort in travel-sick people.[medical citation needed] Henbane oil is used for medicinal massage.[13][21] Henbane material in most Western countries can be bought in pharmacies with a prescription only. Sales of henbane oil are not legally regulated and are allowed in shops other than pharmacies in the US.[13] Preparation, dosage, toxicity Henbane leaves and herbage without roots are chopped and dried and are then used for medicinal purposes or in incense and smoking blends, in making beer and tea, and in seasoning wine. Henbane leaves are boiled in oil to derive henbane oil. Henbane seeds are an ingredient in incense blends.[13] In all preparations, the dosage has to be carefully estimated due to the high toxicity of henbane. For some therapeutic applications, dosages like 0.5 g and 1.5– 3 g were used. The lethal dosage is not known.[21] Henbane is toxic to cattle, wild animals, fish, and birds.[13] Not all animals are susceptible; for example, the larvae of some Lepidoptera species, including cabbage moths, eat henbane. Pigs are immune to henbane toxicity and are reported to enjoy the effects of the plant.[13]Henbane ingestion by humans is followed simultaneously by peripheral inhibition and central stimulation.[13] Common effects of henbane ingestion include hallucinations,[1] dilated pupils, restlessness, and flushed skin. Less common effects are tachycardia, convulsions, vomiting, hypertension, hyperpyrexia, and ataxia.[1] Initial effects typically last for three to four hours, while aftereffects may last up to three days. The side effects of henbane ingestion are dryness in the mouth, confusion, locomotor and memory disturbances, and farsightedness. Overdosages result in delirium, coma, respiratory paralysis, and death. Low and average dosages have inebriating and aphrodisiac effects.[13][21] In his book How Do Witches Fly?, Alexander Kuklin refers to an experience of black henbane had by German scientist Michael Schenck.[22] Schenck recollected his experience: The henbane's first effect was purely physical discomfort. My limbs lost certainty, pains hammered in my head, and I began to feel extremely giddy....I went to the mirror and was able to distinguish my face, but more dimly than normal. It looked flushed and must have been so. I had the feeling that my head had increased in size: it seemed to have grown broader, more solid, heavier, and I imagined that it was enveloped in firmer, thicker skin. The mirror itself seemed to be swaying, and I found it difficult to keep my face within its frame. The black discs of my pupils were immensely enlarged, as though the whole iris, which was normally blue, had become black. Despite of' the dilation of my pupils I could see no better than usual; quite the contrary, the outlines of objects were hazy, the window and the window frame were obscured by a thin mist. Schenck's pulse became rapid and he experienced a further increase in the hallucinogenic effects of the plant: There were animals which looked at me keenly with contorted grimaces and staring, terrified eyes; there were terrifying stones and clouds of mist, all sweeping along in the same direction. They carried me irresistibly with them. Their coloring must be described - but it was not a pure hue. They enveloped in a vague gray light, which emitted a dull glow and rolled onward and upward into a black and smoky sky. I was flung into a flaring drunkenness, a witches' cauldron of madness. Above my head water was flowing, dark and blood-red. The sky was filled with herds of animals. Fluid, formless creatures emerged from the darkness. I heard words, but they were all wrong and nonsensical, and yet they possessed for me some hidden meaning.[22]
黄薇 Heimia
千屈菜科下的一个开花植物属,共包含三种落叶灌木植物,别名包括灌木黄冠(yellowcrest)、日咲花(sun opener)、柳叶黄薇等。黄薇原产于美洲,从阿根廷北部到美国德克萨斯州南部均有分布。所有物种都开五瓣的黄花。通用名称是为了纪念德国医生恩斯特·路德维希·海姆。1896年,J. B. Calderón发表文章称,这种植物被认为具有"奇怪而独特的生理作用...喝了这种植物的煎剂或果汁的人有一种愉快的醉意..所有物体都呈现黄色,钟声、人声或任何其他声音传到他们耳中,仿佛来自遥远的地方"。经过实际测试,黄薇并没有任何明显的致幻效果。它的精神作用被归因于镇静原理或酒精。但通过一系列夸张和戏剧化的引用,这种植物被人们误称为称为致幻剂。其原因是因为墨西哥土著将该种植物的种子(他们称之为sinicuichi)用于萨满教的医疗中。他们将叶子放进杯子或罐子里,加入凉水,然后将混合物放在阳光下酝酿和发酵至少24小时。据说在发酵过程中,太阳的知识被嵌入到药水中,可以创造出"太阳灵药"
鹅花树 Tabernanthe iboga
一种原产于西非的多年生雨林灌木。它是加蓬、刚果本土的常绿灌木,在整个西非都有种植。它有深绿色狭长叶子,开白色的管状花,黄橙色的果实类似橄榄。此植物高约1.5~2公尺。黄色的根是它的主要部分,含有精神活性成分的生物碱。在非洲传统医学和仪式中被用来产生幻觉和濒死效果,有些人还会死亡。研究表明,鹅花树在高剂量下甚至有毒,与阿片类药物或处方药一起使用时会引起严重并发症。其属名Tabernanthe是拉丁文taberna(酒馆/小屋/小摊)和希腊文anthos(花)的复合词,有"酒馆小花 "的字面意思。可能是为了暗示这种植物在小屋附近种植,在市场上出售,甚至像酒馆里出售的饮料一样令人陶醉。
伊沃加(Iboga)这个名字源自其原产地加蓬。1819年,鲍迪奇在《从海岸角城堡到阿桑提的任务》第13章中首次提到"Eroga,一种受欢迎的猛药,无疑是一种真菌,因为他们描述它生长在一种叫Ocamboo的树上,当它腐烂时;他们先烧掉它,然后服用相当于一先令的量"。Eroga似乎是iboga和eboka这两个名字的变体,如果这确实是指从鹅花树中提取的药物,那当然是严重错误的,因为它假定鹅花树不是一种植物而是一种真菌,它通常也不会以附生植物的形式生长。然而,值得注意的是对这种药物效力的观察--在少量情况下有效。法国和比利时探险家在19世纪首次报告了iboga在非洲的仪式使用,首先是法国海军外科医生和加蓬探险家Griffon du Bellay的工作,他正确地将其识别为属于夹竹桃科的灌木--正如Charles Eugène Aubry-Lecomte在1864年发表的关于西非植物毒药的短文中所记录的:"在Griffon du Bellay博士带回的稀有或新植物中,竹桃科又有两种毒药;其中第一种叫鹅花树,只有在大剂量和新鲜状态下才有毒。少量服用,它是一种壮阳剂和中枢神经系统的兴奋剂;战士和猎人大量使用它,以便在夜间守夜时保持清醒;与M'boundou一样,鹅花树的活性原理存在于根部,像古柯叶一样被咀嚼"。在中西部非洲,鹅花树是布维蒂教精神实践的核心,它的根或树皮被用于各种仪式以创造濒死体验。天主教传教士曾对布维蒂教徒进行迫害。莱昂-姆巴在1960年成为加蓬第一任总统之前,曾在法国殖民地法庭上为布维蒂宗教和鹅花树的使用进行辩护。2000年,加蓬共和国部长会议宣布鹅花树为国宝。使用方法是用刀去除根皮,直接吃下,也可以把根部晒干磨成粉末,泡水喝掉。伊沃加根茎和粉末伊沃加是布维蒂教秘密社团的必备之物,一般在宗教仪式之前或一开始,服用少量,整个仪式的8~24小时之间,用量会增加到好几筐,当全身瘫痪充满幻觉时,就可以接触到先祖。在布维蒂教的入教仪式中,新教徒服用高剂量的伊沃加,为了在仪式中与祖先接触。伊沃加具有强烈的提神作用,让服用者在很长时间内都精力旺盛,还会有身体变轻漂浮升空的感觉,身边会出现七彩光谱或者彩虹的效果。可以说,伊沃加就是一剂猛烈的兴奋剂,因为它同时有着瞬间强化肌肉的能力。吃伊沃加的布维蒂教原住民布维蒂入教徒服用伊沃加后的经历:感受到肌腱伸直,飞过一条色彩缤纷的长路以及河流,来到祖先的面前,被引领进入另一个国度,在癫痫状态下无意识的从口中吐出一些带有预示意义的字眼。布维蒂教派认为,使用伊沃加的宗教仪式可以让他们更容易抵抗外界及异教的入侵和干扰,不失去自我身份的认同。而伊沃加的名字可以直接代表布维蒂教派。
鹅花树 Tabernanthe iboga
早在1496年,西班牙的一则报道提到伊斯帕尼奥拉岛的泰诺人曾吸入一种叫做“科奥巴(Cohoba)”的粉末,与灵界沟通。科奥巴的作用十分强烈,以至于吸入者皆出现不省人事的状态。当昏睡作用逐渐消散,意识逐渐恢复后,手脚会变得瘫软无力,头往下垂,就在这个时候吸入者相信自己看到的整个世界都是颠倒的,所有人用头走路。 科奥巴实际上是一种浓烈的烟草类植物,致幻成分来自大果柯拉豆(Anadenantbera peregrina)。它被制成一种俗称“约波(Yopo)”的致幻鼻烟。 吸“约波”的瓜伊沃人和画像 在瓜伊沃人的生活中,约波鼻烟被当成日常生活中的提神物,也被萨巫用来催眠、追求幻象、通灵和占卜。瓜伊沃人在战斗前吸约波鼻烟使自己进入癫狂状态,弄伤自己并把血涂满全身,充满敌忾。吸入约波后,他们双眼突出,嘴巴缩小紧闭,四肢颤抖,样子令人害怕。会忽然沉醉,又忽然清醒然后生龙活虎的摆动起来。
Cohoba is a Taíno Indian transliteration for a ceremony in which the ground seeds of the cojóbana tree (Anadenanthera spp.) were inhaled, the Y-shaped nasal snuff tube used to inhale the substance, and the psychoactive drug that was inhaled. Use of this substance produced a hallucinogenic, entheogenic, or psychedelic effect.[1] The cojóbana tree is believed by some to be Anadenanthera peregrina[2] although it may have been a generalized term for psychotropics, including the quite toxic Datura and related genera (Solanaceae). The corresponding ceremony using cohoba-laced tobacco is transliterated as cojibá. This was said to have produced the sense of a visionary journey of the kind associated with the practice of shamanism. The practice of snuffing cohoba was popular with the Taíno and Arawakan peoples, with whom Christopher Columbus made contact.[3] However, the use of Anadenanthera powder was widespread in South America, being used in ancient times by the Wari culture and Tiwanaku people of Peru and Bolivia and also by the Yanomamo people of Venezuela. Other names for cohoba include vilca, cebíl, and yopó. In Tiwanaku culture, a snuff tray was used along with an inhaling tube. Fernando Ortiz, the founder of Cuban Cultural Studies, offers a detailed analysis of the use of cohoba in his important anthropological work, Contrapunteo cubano del tabaco y el azúcar.[4]Cohoba is also known as yopo.[5] People use the ground seeds of a tropical American tree (Piptadenia peregrina) to make it as a type of hallucinogenic tobacco.[6] Historically, this narcotic snuff was prepared and used by the indigenous people living in South America and the Indians of the Caribbean. Early accounts of it first appeared during the time of Christopher Columbus's exploration, with its first documentation written in 1496 by Ramon Pane—who travelled with Columbus in the second voyage. The name of "cohoba" refers to the finely ground, cinnamon-colored snuff itself, as well as the ceremonial practice using it by South American tribes.[5] Cuiva and Piaroa people of Orinocoan descent commonly consume Cohoba. As a part of important shamanistic rituals, cohoba represents identity and sociality.[7] The blending step of the plant mixture determines the potency of cohoba, based on the quality of the ingredients and its preparation.[6][7] Cohoba seeds are harvested once they mature, from October to February, such that cohoba can be prepared fresh by shamans throughout the year, when necessary. The bark of the cohoba tree is then collected, with its quality judged by the fineness and whiteness of the powdered ash after burning the bark. Meanwhile, the seeds of the cohoba plant are pulverized and skillfully blended with the powdered bark ash to create a dough resembling butter. Once the desired texture is achieved, the dough is flattened into a cookie and cooked over a fire. Traditionally, yopo is taken by deep inhalation through bifurcated tubes from a special apparatus resembling a slightly deep, concave wooden plate.Though there are myriad somatic symptoms, ranging from violent sneezing to increased mucus production and bloodshot eyes, cohoba is appreciated for the altered, other-worldly state of consciousness it lends to the user. Even though cohoba is often snuffed with tobacco, it has pharmacologically intriguing properties distinct from tobacco.[8] The active components in cohoba responsible for the hallucinogenic effects are DMT (N,N-dimethyltryptamine) and bufotenine.[9] The effects of DMT include kaleidoscopic visions similar to LSD that may lead to scenery hallucinations, accompanied by auditory hallucinations. The psychotic effects derived from bufotenine have been suggested to have resulted from central nervous system activity. Though cohoba usage is not as widespread as before, it is still taken up today by various localities of South America for the aforementioned rich, hallucinogenic properties.[6]
在智利北部的阿塔卡玛沙漠,有一处叫做“阿塔卡玛之圣佩德罗”的地方,这里的几乎每一位死者,人生最后的旅程皆以仪式用的赛维尔鼻烟为伴。 在阿根廷北部普纳地区的洞穴里,可以发现很多陶制的烟具和吸管 赛维尔鼻烟(Cebil)来自蛇状柯拉树(Anadenantbera colubrina),以及这种树的豆子,和上一个讲的约波很相似又稍有区别。赛维尔鼻烟的吸食历史已经超过了4500年之久,在阿根廷北部普纳地区的洞穴里,可以发现很多陶制的烟具和吸管。 赛维尔的致幻作用大约会持续20~30分钟,有强烈的迷幻现象。发作初期会觉得身体变得沉重,5-10分钟后闭上眼睛,开始产生幻觉,会看见像虫又像蛇的东西彼此交缠蠕动,有时会出现几何图像、对称图案或立体结晶,并伴随强烈的流动感和扩散感 《无法与我分开的东西》Nana Nauwald 赛维尔鼻烟引起的幻觉似乎对所谓的“蒂亚瓦纳科式(Tiahuanaco style)”图像有着巨大的影响力。德国艺术家Nana Nauwald于1916年的作品就充满这种基调,用作画诠释了她使用赛维尔
阿亚瓦斯卡 Ayahuasca
阿亚瓦斯卡、良药,使我全然着迷! 帮助我,向我敞开美丽的世界, 造人之神也造了你!向我完全开启你的医药世界! 我将被治愈,我将要治愈,治愈这些病童和妇女 只要我尽心尽力! ——《西皮沃人的阿亚瓦斯卡之歌》
在南美洲的最西北地区有种神奇的麻醉物,当地的印第安人深信此物能释放桎梏在肉体内的灵魂,使它自由活动,有随心所欲的回到肉体。自由自在的灵魂将它的主人从日常生活的现实中释放出来,引导他达到他视为真实的奇妙过度,使他得以与他的祖先交谈。南美印第安克丘阿人称此物为“灵魂之藤”——阿亚瓦斯卡。 调制阿亚瓦斯卡的主要植物是醉藤属的很多种藤类植物,原住民给这些醉藤取了很多名字。调制阿亚瓦斯卡饮料的方法也有很多种,一般是从刚采收的藤茎上刮下藤皮,先水煮藤皮数小时,然后取少量熬制成粘稠的黑汁。也可以先把藤皮碾碎,加水调制成糊状,但由于它的浓度比较低,所以需要大量服用。 干了这杯迷幻浓汤! 至于饮料的效果,会受到调制方法、服用环境、服用量和添加物的数量的影响。多数饮用阿亚瓦斯卡饮料的人会出现恶心、目眩、呕吐和亢奋的情绪。也有人会觉得自己疾风飞行,有失重的感受。 在身心具疲之后,会看见五彩缤纷的颜色闪烁,饮用者最后会睡着,不时被梦和间歇的发烧所干扰。再之后就是严重的腹泻,这是常有的难受经历。 阿亚瓦斯卡启示出的图像会受到文化的影响,另一方面则受植物内活性成分生化作用的影响。 对很多人来说,利用植物引发致幻是一种可怕的行为,但是要知道,在远古时代,幻觉或其他外来的知觉其实比现实更重要,因为那是接近灵性生活的重要管道。所谓“梦比现实更真实”大概就是这样的概念。
蓝变裸盖菇
我吃下了它 然后我拜谒见了神 从大地跳出的神 ——萨满巫 马里亚 · 萨宝纳
特奥纳纳卡特尔(Teonanacatl)蘑菇,这种被阿兹特克印第安人称之为“神之肉”和“小花儿”的蘑菇会使人迷醉,丧失知觉,产生幻象并相信很多荒诞的事情。它们的致幻作用来自两种生物硷:裸盖菇硷(psilocybine),裸盖菇素(psilocine)。 当西班牙征服墨西哥时,他们惊讶的发现土著借助于有迷幻效果的植物来膜拜他们的神,这种蘑菇尤其让欧洲宗教势力不高兴,因此他们大费心血的断绝蘑菇在宗教仪式上的用途。因此有四个世纪之久,没有人类学家或植物学家了解蘑菇的宗教用途,蘑菇崇拜被神父们完全的地下化。直到1930年,迷幻蘑菇在墨西哥所扮演的角色,植物学身份以及化学组成的知识才为人所知。 16世纪的《玛格利亚维克恰诺抄本》,描绘一个仪式 主持人正在食用迷幻蘑菇。他背后是冥府之王。 西班牙国王的私人医生费尔南德斯在记录中描述:“致幻蘑菇导致人发狂,大笑不止,有时候会留下长久不愈的后遗症。它们味道苦涩,会让人看到诸如战争或鬼怪之类的幻象,看见万花筒般变幻的五彩幻觉,有时会出现幻听,有的人则会陷入一波波超自然的幻想里。” 食用迷幻蘑菇后的感受作图 目前频繁使用神圣蘑菇的部族,主要是马萨特克族印第安人。仪式用的蘑菇由年轻的的处女在新月时到森林里采摘,之后被放在祭坛上一段时间,并从不在市场上贩售。 南美洲考古出土,有蘑菇装饰物的文物 迷幻蘑菇不论是在巫术和宗教性致幻里,还是在致幻植物当中,都占有不小的重要位置。史前时代,从墨西哥到南美洲既有连贯性的蘑菇崇拜。
三色牵牛 Ipomoea tricolor
又名天蓝牵牛,为旋花科番薯属一年生植物,是常见的观赏植物。可长达3米,原产热带美洲。靠缠绕茎攀缘。叶广椭圆形至心形。花直径可达12.5公分,漏斗状,蓝色,颈部黄色,有时为紫色或红色。与甘薯和旋花近缘。原出产于美洲热带地区,现已广泛移植于其他地区。其种子被墨西哥土著制成迷幻剂使用了几百年;阿兹特克人称其为"tlitliltzin(黑色)"。 墨西哥土著使用这类植物的发现始于1941年,而在该发现报告中提到其使用年代可追溯到阿兹特克时代。根据1960年的报道,朝颜的种子被用于某些萨巴特克人的圣礼中,有时还可以和神奇喇叭花的种子混合使用,后者也含有相似的成分。据记载,服用朝颜后会出现形形色色的幻觉。
Ipomoea violacea is a perennial species of Ipomoea that occurs throughout the world with the exception of the European continent. It is most commonly called beach moonflower or sea moonflower as the flowers open at night The Native Americans of Mexico are known to have long used the seeds of species of Ipomoea for preparing psychedelic infusions; several scientific studies indicate they contain several ergoline alkaloids with effects somewhat similar to, but weaker than, those of LSD[5][6] It is possible that some of these studies may have mistaken Ipomoea violacea for Ipomoea tricolor, e.g., works published in the scientific journal Phytochemistry[7] and quoted by the Sociedade Brasileira de Farmacognosia,[8] which purportedly showed the presence of Ergine, also known as d-lysergic acid amide (LSA) in Ipomoea violacea. The discoverer of LSD, Albert Hofmann, himself misleads the reader in his book Plants of the Gods: Their Sacred, Healing, and Hallucinogenic Powers by describing Ipomoea tricolor (the flower shown in the book is clearly one of Ipomoea tricolor, heavenly blue), but is labeled as Ipomoea violacea. As specified in the upper section of its description, Ipomoea violacea's corolla is white only. Because studies on the presence of LSA in Ipomoea violacea do not specify the complete taxonomy of the plant, it cannot be certain that Ipomoea violacea contains d-lysergic acid amide. As of 2016, only Ipomoea tricolor is proved to contain LSA in its seeds.
埃佩纳 Epena
这是某种树皮调制的神奇鼻烟, 巫师透过芦苇吹一点点到空气里 接着吸入鼻烟 他开始疯狂的唱歌,叫喊, 上身不停的前弯后仰... ——奥特多尔 · 科奇· 格伦贝格
在委内瑞拉北部和巴西内格罗河北部地区的原住民中,埃佩纳(Epena)是日常生活大量消耗的必需品。男性凡是超过13岁便可以使用这种致幻物制成的鼻烟,并且在每年至少一次的年度典礼中,人们可以不停吸食一两天之久。埃佩纳来自南美肉豆蔻树,除了印第安人,植物学家们也对这种树难以分辨。印第安人知道树汁多久会变红,也知道尝起来是淡味还是辛辣,如何制作成鼻烟以及效力维持多久,还有各种隐而不见的特性。这些微妙的差异究竟是出自树木的年龄,季节,生态状况,目前人不得而知。调制这种鼻烟粉末的方法有很多,以哥伦比亚印第安人而言,在清晨剥下树皮,刮下柔软的内层,在冷水中像揉面粉一样揉20分钟,然后滤出淡褐色的液体,煮沸至浓浆,干燥后再磨成粉末,制成鼻烟。吸食埃佩纳鼻烟后的特有反应是露出一种恍惚,做梦一般的表情,这是药物活性成分所导致的,但是原住民认为这是萨满巫的灵魂暂时的出窍,远赴他方。萨满巫在不停歇的舞蹈中所作的歌咏,对当地人来说是鱼鬼魂的交谈。对他们而言鬼魂能前往其他国度,这是这种致幻物最有价值的地方。
皮图里 Pituri
皮图里是指茄科的皮图里茄(Duboisia),一种能够带来快乐或具有巫术法力的植物、可以引发强烈的幻视。澳洲原住民信仰中,巫术的核心概念即是进入梦境以及超越现实的最原始环境,认为这类梦境是一种意识的境界转换。有的人会添加植物灰或动物毛到皮图里,然后嚼食。皮图里是一种叶子和木灰的混合物,传统上被澳大利亚原住民作为一种兴奋剂(或在长期使用后作为一种抑制剂)广泛地咀嚼。叶子是从几种本地烟草(Nicotiana)中的任何一种或从至少一种独特的Duboisia hopwoodii种群中采集的。各种Acacia、Grevillea和Eucalyptus物种被烧掉以产生灰烬。术语 "pituri "也可以指采集叶子的植物或制作灰烬的植物。一些作者使用该术语仅指植物Duboisia hopwoodii及其叶子和任何含有其叶子的咀嚼混合物。关于原住民咀嚼的最早记录见于约瑟夫-班克斯1770年的日记:我们观察到,有些人(尽管很少)嘴里一直含着一种草药的叶子,他们像欧洲人咀嚼烟草或东印度甲虫那样咀嚼。这是什么植物,我们没有机会了解,因为我们除了看到他们从嘴里拿出来给我们看的茶叶外,什么也没有看到......" - 约瑟夫-班克斯,《奋进日记》,第二卷,1770年8月26日。埃德蒙-肯尼迪在他1847年记录的巴库河以外的旅程中,描述了原住民咀嚼的一种叶子,味道强烈而热,带有烟草的香气和味道。 伯克和威尔斯在他们1861年穿越澳大利亚内陆的不幸旅程中,当地原住民给他们食物和 "他们称之为bedgery或pedgery的东西 "来咀嚼,威尔斯发现即使是少量的东西也非常令人陶醉。一份来自西澳大利亚的报告描述了Pituri叶燃烧产生的烟雾在外科手术(如割礼)中被用作麻醉剂。其他19世纪的报告称,咀嚼Pituri使老人成为先知,诱发战争中的英勇行为,并允许原住民在没有食物或水的情况下行走数百公里;一份1901年的报告声称他们 "通常会付出他们拥有的一切"。这些报告引起了当地科学界对Pituri来源植物的身份和Pituri活性化学成分的极大好奇。科学调查 1872年,布里斯班的医生Joseph Bancroft收到了来自昆士兰西南部的Pituri叶,并进行了首次药理学调查。这位医生报告说,pituri的提取物对青蛙、老鼠、猫和狗有毒,将极小的剂量稀释在水中并注射到皮下,在某些情况下会导致呼吸停止而死亡。1877年,班克罗夫特收到了更多标本,这些标本是探险家威廉-霍奇金森在对昆士兰西北部进行考察时收集的,经费迪南-冯-穆勒鉴定为灌木Duboisia hopwoodii的碎叶和小枝。霍奇金森对班克罗夫特博士对Pituri的毒性的评估大吃一惊,说它像烟草一样无害:......你关于Petcherie的毒理学特性的言论必须让我感到惊讶。16年前,当我与伯克和威尔斯探险队在一起时,后来又与麦金莱先生在一起,最近又参加了西北探险队,在没有烟草的情况下,我习惯性地使用petcherie,并经常咀嚼它的生和熟状态。- 威廉-霍奇金森引用班克罗夫特的话,1877年 班克罗夫特将霍奇金森的样品带到英国和法国,英国研究人员认为这种植物 "与烟草的关系更为密切",一位巴黎化学家确定其活性成分为尼古丁。这让班克罗夫特感到惊讶,因为他曾将第一批Pituri的提取物与尼古丁进行比较,发现Pituri提取物的毒性比尼古丁大得多,这一发现在1880年由Liversidge在悉尼对一些新的Duboisia hopwoodii标本进行的实验中得到证实。1882年的一份报告支持了这一结论,该报告描述了澳大利亚中部的原住民猎人在水坑中浸泡Duboisia hopwoodii的叶子,以使喝水的猎物昏迷,还有其他报告描述了吃了它的牛、羊和骆驼的死亡。然而,当Liversidge在1890年将另一批Duboisia hopwoodii的更多样本送到英国进行分析时,研究人员回答说:"它的作用与烟碱[e]的作用没有明显区别。" 在接下来的几十年里,对Pituri活性成分的身份及其毒性的研究继续产生矛盾的结果。确定植物Nicotiana suaveolens,有时在澳大利亚中部被用作Pituri的活性成分。费迪南德-冯-穆勒曾将班克罗夫特1877年的一批Pituri鉴定为灌木Duboisia hopwoodii的碎叶和小枝,随后作家们将Duboisia hopwoodii称为Pituri的原料。例如,理查德-赫尔姆斯在其1891年对南澳大利亚州西北部和西澳大利亚州的吉布森、大沙和大维多利亚沙漠进行考察的报告中指出:"虽然这些部落已经发现了Nicotiana suaveolens[一种本地烟草]的刺激特性,但他们似乎不知道'pituri'这种更强大的麻醉剂,即Duboisia hopwoodii,它也出现在同一地区的许多地方。 "在1933年,Johnston和Cleland报告说,欧洲人通常与pituri联系在一起的植物Duboisia hopwoodii在澳大利亚中部的大部分地区并不被咀嚼--本地烟草才是;两年后,Hicks和Le Messurier发现在爱丽丝泉西南、西北和北部周围300英里的范围内,人们 "以'pituri'的名义咀嚼至少两个品种的烟叶。 他们希望表明[Duboisia hopwoodii]是'pituri',但只在真正的pituri,即Nicotiana,无法获得时才使用。 pituri不是一种物质,该术语与咀嚼各种植物的叶子有关,包括Duboisia hopwoodii和不止一种本地烟草。 活性成分 长期以来,人们知道澳大利亚各种Nicotiana物种中的活性成分是尼古丁。二十世纪的化学分析发现,烟碱和烟碱(一种毒性为烟碱四倍的药物)通常都存在于Duboisia hopwoodii中,而且这些化学物质的浓度可能差别很大。在一项研究中,发现来自西澳大利亚和昆士兰西部的杜布瓦西娅的标本主要含有尼古丁,而南澳大利亚和澳大利亚中部杜布瓦西娅的活性成分主要是毒性更强的龙葵碱。这些变化可能是由于降雨量、收获季节以及土壤盐度和酸度的不同。因此,Bancroft和Liversidge不幸的实验动物可能被注射了含有大量有毒的牛角碱的Duboisia hopwoodii提取物,而他们送往欧洲评估的标本(在不同时间从不同地点收集)含有更温和的尼古丁,很少或没有牛角碱。有关动物中毒的报告可能与食用含有高含量牛角碱的Duboisia hopwoodii有关。制备和使用 在澳大利亚中部,使用各种野生烟碱品种。在昆士兰州西南部穆里根河以西的一个小地区,传统上一直在使用和广泛交易一种独特的Duboisia hopwoodii,它的牛角碱含量很低。新鲜或干燥的叶子被打碎,与灰烬混合,然后咀嚼成 "quid"(一种与香烟大小和形状差不多的卷)。人们认为烟灰可以提高混合物的pH值,促进尼古丁从植物中释放出来并通过口壁吸收。各种类型的木材被烧成灰烬,包括相思树、Grevillea和桉树的种类。相思树的灰烬含有非常高的碱硫酸钙,是首选的树种之一。人们不时地咀嚼quid,奎德被不时地咀嚼,并长期放在下唇或脸颊后面,那里的皮肤很薄,有丰富的血管,很容易吸收尼古丁。它可以与他人分享,在人与人之间传递,直到归还给它的主人。它可以被压在耳朵后面、乳房下面或头带或臂带下面,可能起到尼古丁贴片的作用。睡觉时可以准备一个新鲜的奎德并含在嘴里,因此对一些咀嚼者来说,尼古丁的吸收是持续的。 药理 起初,尼古丁作为一种兴奋剂,促进大脑和身体其他部位的化学物质如乙酰胆碱、去甲肾上腺素、多巴胺、β-内啡肽和5-羟色胺的产生或供应。不过,在持续使用后,身体维持这些化学品高浓度水平的能力会暂时耗尽,尼古丁开始发挥抑制作用,在高剂量下可能会诱发昏迷或恍惚。贸易 在传统的澳大利亚原住民中,有一个广泛的贸易路线网络,Pituri被用来交换回力镖、长矛、盾牌和赭石等货物。
"Pituri "被澳大利亚原住民用来不仅指叶子或被咀嚼的白蜡和叶子的混合物,而且还指作为白蜡和叶子来源的灌木和树木[1] 。
拉布拉多茶 Labrador tea
别名格陵兰杜香,格陵兰喇叭茶,沼泽茶。原产北美洲,是杜鹃花属三种植物的通用名称,也是用其叶子制成的一种草药茶。美国独立战争时,它们是茶叶短缺时的替代品。有种种传统医学用途,但均缺乏科学证据。作为淡茶或少量使用时也许是安全的。作为浓缩液或大量使用时,可能会产生不良反应初始,如腹痛、呕吐、腹泻等;大剂量饮用可导致剧烈头痛·谵妄·嗜睡·痉挛·瘫痪,甚至死亡。但这种草药茶一直是阿萨巴斯克第一民族和因纽特人最喜爱的饮料。帮助治疗咳嗽和感冒。魁北克、纽芬兰和拉布拉多的公司已将叶子的植物提取物用于制造天然护肤品。还有人用拉布拉多茶来调剂肉类,将叶子和树枝在水中煮沸,然后将肉浸泡在煎汁中。十八世纪,德国酿酒师在酿造啤酒时使用拉布拉多茶,使其更加醉人,但由于导致攻击性增加而被禁止。
細花含羞草 Mimosa tenuiflora
一种多年生乔木或灌木,原产于巴西东北部地区,最北边的墨西哥南部以及以下国家。它最常出现在较低的海拔地区,含羞草是巴西东北部朱雷玛教(O Culto da Jurema)使用的一种迷魂药。在巴西东北部,该树的各个部分被传统地用于一种具有精神活性的煎药,也被称为Jurema或Yurema。含羞草在传统医学中已有1000多年的历史, 至今仍被用作治疗烧伤和皮肤损伤的药物。由于对皮肤和头发的有益作用,被用于治疗皮肤和头发老化的许多商业化妆品配方中。根皮含较多二甲基色胺(DMT),可致幻,其树皮也含大量单宁。怀孕牲畜食用细花含羞草后,其新生幼仔的骨胳可出现畸形。
杜鹃花 Mimosa tenuiflora
Virola elongata (syn. Virola theiodora ) is a species of tree in the family Myristicaceae. The tree is native to Panama, Guyana, Brazil (Acre, Amazonas, Mato Grosso, Pará, Rondônia and Roraima), Bolivia, Colombia, Ecuador and Peru.[1][2] It is also found in Suriname.[2] Virola elongata is thin and 7.5–23 m (25–75 ft) tall, sometimes 30 m (98 ft) tall.[2] The trunk is about 43 cm (17 in) in diameter, cylindrical and has smooth brown and gray bark. The fruit is ellipsoidal to subglobular, 11–20 mm (0.43–0.79 in) long, 10–15 m (33–49 ft) in diameter and comes in groups of 40.[2] The tree is found in evergreen forests and in scrub up to 800 m (2,600 ft) in altitude.[2] The Yanomami people use the powdered resin as an entheogen known as nyakwána which is inhaled or "snuffed" into the nasal cavity, it contains a high concentration of 5-MeO-DMT and DMT.[3] Virola elongata extracts have weak antibacterial activity against Enterococcus faecalis and Staphylococcus aureus.Tribus del oeste del Amazonas y pueblos sobre la cuenca del río Orinoco usaban la virola elongata como un embriagador sagrado, con fines religiosos. En 1897 un etnólogo alemán informó sobre el uso ritual de la tribu yelwana del área superior del Orinoco. En 1954 se dio a conocer su primera descripción detallada e identificación, se publicó cuando se describió su preparación y uso entre curanderos de pueblos originarios colombianos. USOS Y EFECTOS El uso de Virola produce estimulación visual, cambios en la percepción sensorial y, según la dosis, pérdida de la propiocepción, mareos y vómitos. Varias especies de virola se valoran como antimicóticos. Su resina se extiende sobre áreas infectadas de la piel para curar la tiña y problemas dermatológicos similares de origen fúngico. Los chamanes en Venezuela fuman la corteza de V. elongata o sebifera “en los bailes al curar las fiebres”, también hierven la corteza y beben el licor “para ahuyentar a espíritus malignos”. En el noroeste de Brasil, este tabaco y otros se conocen como Parica. A diferencia de Colombia, donde su uso se limita a chamanes, estas tribus a menudo toman la planta en la vida diaria. Pueden hacerlo todos los miembros masculinos mayores de 14 años. A menudo se inhala de forma excesiva y, al menos en una ceremonia anual, constantemente durante dos o tres días. PREPARACIONES El polvo se prepara de varias maneras diferentes. Entre los pueblos originarios colombianos, la corteza se despoja de los árboles temprano en las primeras horas de la mañana y se raspan las suaves capas internas. Después, las virutas se amasan en agua fría durante unos 20 minutos. El líquido parduzco más tarde se filtra y se reduce a un jarabe espeso que, cuando se seca, se pulveriza y se mezcla con las cenizas de la corteza de un árbol de cacao silvestre. Los diversos grupos de Waika (en Venezuela) tienen otros métodos de preparación que incluyen hervores por prolongados períodos de tiempo. Una alternativa al mezclado con cenizas es el uso de otras plantas pertenecientes al género Justicia. DOSIS Y ADMINISTRACIÓN Al momento de consumir, las bolitas se humedecen y hierven por media hora, el líquido resultante se reduce a un jarabe, que, luego de secado, se muele en polvo y tamiza. Esto se mezcla con cantidades iguales de un polvo preparado con las hojas secas y aromáticas de la planta Justicia pectoralis. Para usos rituales, se fuma en pipas, algunas tribus lo usan por vía oral para tratar dolores de estómago. CULTIVO Crece en la selva amazónica norte, pero se puede cultivar en contenedores con 10 % tierra natural, 10% gallinaza, 70% aserrín descompuesto y de 10% arena. --------- Si va a utilizar este texto cite la fuente: revistathc.com ---------
杜鹃花 Mimosa tenuiflora
梫木毒素,又称木藜芦毒素。是一种由杜鹃花属及部分杜鹃花科(如马醉木、绊足花)植物产生的毒素,在其蜂蜜中也可找到,主要产自土耳其黑海及尼泊尔喜马拉雅山脉一带。当人类过量食用含毒素的蜂蜜,会出现严重晕眩、胸腹痛、出汗、呕吐、视力模糊、低血压等中毒症状,称为狂蜜病。在尼泊尔,这种类型的蜂蜜被古隆人Gurung用于其所谓的药用和致幻特性。
Grayanotoxins是由杜鹃花科植物产生的,特别是杜鹃花属、Pieris属、Agarista属和Kalmia属的成员。[3] 仅杜鹃花属就包括750多个物种,生长在欧洲、北美、日本、尼泊尔和土耳其的部分地区。它们可以生长在各种海拔高度,从海平面到超过三公里的地方。虽然这些物种中有许多含有灰岩毒素,但只有少数物种含有大量的灰岩毒素。具有高浓度灰岩毒素的物种,如R. ponticum、R. flavum和R. luteum,最常见于尼泊尔和土耳其与黑海接壤的地区。Grayanotoxins也可以在次级植物产品中发现,如蜂蜜、拉布拉多茶、香烟和草药。
Grayanotoxins是一组密切相关的神经毒素,以Leucothoe grayana命名,这是一种原产于日本的植物,最初以19世纪美国植物学家Asa Gray命名。Grayanotoxin I(grayanotaxane-3,5,6,10,14,16-hexol 14-acetate)也被称为andromedotoxin、acetylandromedol、rhodotoxin和asebotoxin。 Grayanotoxins由杜鹃花科植物和其他Ericaceae植物产生。由这些植物的花蜜和花粉制成的蜂蜜也含有灰岩毒素,通常被称为疯蜜。食用这种植物或其任何次级产品,包括疯蜜,可引起一种罕见的中毒反应,称为灰岩毒素中毒、疯蜜病、蜂蜜中毒或杜鹃花中毒。 [3][4]它在尼泊尔和土耳其地区最常被生产和消费,作为一种休闲药物和传统药物。从含有灰岩毒的植物上采集花粉和花蜜的蜜蜂,往往生产出也含有灰岩毒的蜂蜜。这种所谓的 "疯蜜 "是导致人类灰岩毒中毒的最常见原因。小规模的疯狂蜂蜜生产者通常从一个小区域或单个蜂巢中收获蜂蜜,以便生产出含有大量灰岩毒素的最终产品。相比之下,大规模的蜂蜜生产通常会混合从不同地点采集的蜂蜜,稀释任何被污染的蜂蜜的浓度。世界上一些地区故意生产疯蜜,最明显的是尼泊尔和土耳其的黑海地区。在尼泊尔,这种类型的蜂蜜被Gurung人使用,因为它被认为具有致幻性和所谓的药用价值。 在土耳其,被称为deli bal的疯狂蜂蜜也被用作娱乐药物和传统药物。最常见的是由高加索地区的杜鹃花蜜制成。在十八世纪,这种蜂蜜被出口到欧洲,添加到酒精饮料中以增加其效力。在现代,这种蜂蜜在当地被消费,并出口到北美、欧洲和亚洲。除了各种杜鹃花品种之外,疯狂蜂蜜还可以从其他几种含有灰岩毒的植物中制作。从Andromeda polifolia的花蜜中产生的蜂蜜含有足够高的grayanotoxin,可导致全身麻痹,并因横膈膜麻痹而造成潜在的致命呼吸困难。 从spoonwood和相关物种如sheep-laurel获得的蜂蜜也可致病。虽然在土耳其的传统医学中使用疯狂蜂蜜,大部分的灰岩毒素中毒案例发生在中年男性身上,他们使用这种蜂蜜来增强性能力。 疯狂蜂蜜的醉人效果已经有几千年的历史,有许多著名的人类醉酒事件是由食用它引起的。色诺芬、亚里士多德、斯特拉波、老普林尼和科鲁梅拉都记载了食用这种 "疯狂 "蜂蜜的结果,据说这种蜂蜜来自于杜鹃花的花粉和花蜜。 根据色诺芬的《阿纳巴斯》,一支入侵的希腊军队在收获和食用当地的小亚细亚蜂蜜时意外中毒,但他们都很快康复,只有一些死亡。 米特里达斯国王听说了这一事件,并意识到外国侵略者会对当地蜂蜜的危险一无所知,后来在公元前69年庞培的军队进攻小亚细亚的赫普塔科梅斯时,故意用蜂蜜作为毒药。罗马士兵在被骗吃了有毒的蜂蜜后变得神志不清,恶心难受,这时米特里达斯的军队发动了进攻。
杜鹃花 Mimosa tenuiflora
Mitragyna speciosa (commonly known as kratom) is a tropical evergreen tree in the coffee family native to Southeast Asia. It is indigenous to Thailand, Indonesia, Malaysia, Myanmar, and Papua New Guinea, where it has been used in herbal medicine since at least the nineteenth century. Kratom has opioid properties and some stimulant-like effects. As of 2018, the efficacy and safety of kratom are unclear, and the drug was unapproved as a therapeutic agent due to the poor quality of the research. In 2019, the United States Food and Drug Administration (FDA) stated that there is no evidence that kratom is safe or effective for treating any condition. Some people take it for managing chronic pain, for treating opioid withdrawal symptoms, or for recreational purposes. The onset of effects typically begins within five to ten minutes and lasts for two to five hours. Anecdotal reports describe increased alertness, physical energy, talkativeness, sociability, sedation, changes in mood, and pain relief following kratom use at various doses. Common side effects include appetite loss, erectile dysfunction, hair loss and constipation. More severe side effects may include respiratory depression (decreased breathing), seizure, addiction, and psychosis. Other side effects may include high heart rate and blood pressure, trouble sleeping, and, rarely, liver toxicity. When use is stopped, withdrawal symptoms may occur. Deaths have occurred with kratom both by itself and mixed with other substances. Serious toxicity is relatively rare and generally appears at high doses or when kratom is used with other substances. Kratom is a controlled substance in 16 countries and, in 2014, the FDA banned importing and manufacturing of kratom as a dietary supplement. As of 2018, there is growing international concern about a possible threat to public health from kratom use. In some jurisdictions, its sale and importation have been restricted, and several public health authorities have raised alerts. In cultures where the plant grows, kratom has been used in traditional medicine. The leaves are chewed to relieve musculoskeletal pain and increase energy, appetite, and sexual desire in ways similar to khat and coca] The leaves or extracts from them are used to heal wounds and as a local anesthetic. Extracts and leaves have been used to treat coughs, diarrhea, and intestinal infections. They are also used as intestinal deworming agents in Thailand. Kratom is often used by workers in laborious or monotonous professions to stave off exhaustion as well as a mood enhancer and painkiller. In Thailand, kratom was "used as a snack to receive guests and was part of the ritual worship of ancestors and gods". The herb is bitter and is generally combined with a sweetener.
古柯 coca
原产于南美洲。在阿根廷,秘鲁,玻利维亚,乌拉圭,哥伦比亚等国家中,这是重要的经济作物,也是一种传统药草,在印加帝国文化中占有重要地位。古柯叶子中富含生物碱成分,其中包含咖啡因与古柯碱等。因为它是制作古柯碱的主要原料,因此其种植常是非法的。古柯叶子中的古柯碱含量,只有0.25%至0.77%之间,含量很低。要经过数道提炼程序后,才能被纯化,制成古柯碱。一般嚼食古柯叶,或是饮用古柯茶,不会出现毒性反应,或造成生理上的问题。从1885年开始,可口可乐的配方中,就包含了古柯叶的抽取物。在大约1929年前后,可口可乐在加入古柯叶添加物之前,会先移除其中的古柯碱成分。许多安第斯土著将古柯叶,当成草药,用于医疗目的。Ethnohistorical sources While many historians are in agreement that coca was a contributing factor to the daily life of the Inca, there are many different theories as to how this civilization came to adopt it as one of its staple crops and as a valued commodity. The Incas were able to accomplish significant things while stimulated by the effects of coca. The Incas did not have a graphical written language, but used the quipu, a fiber recording device. Spanish documents make it clear that coca was one of the most important elements of Inca culture. Coca was used in Inca feasts and religious rituals, among many other things.[41] It was a driving factor in the labor efforts that Inca kings asked of their citizens, and also used to barter for other goods. Coca was vital to the Inca civilization and its culture. The Incas valued coca so much that they colonized tropical rain forests to the north and east of their capital in Cuzco so that they could increase and control their supply. The Incas colonized more humid regions because coca cannot grow above 2600 meters in elevation (coca is not frost-resistant).[42] Coca use in labor and military service One of the most common uses of coca during the reign of the Inca was in the context of mit'a labor, a labor tax required of all able-bodied men in the Inca empire, and also in military service. Pedro Cieza de León wrote that the indigenous people of the Andes always seemed to have coca in their mouths. Mit'a laborers, soldiers, and others chewed coca to alleviate hunger and thirst while they were working and fighting. The results of this are evident in monumental construction and the successful expansion of the Inca empire through conquest. By chewing coca, laborers and soldiers were able to work harder and for longer periods. Some historians believe that coca and chicha (fermented corn beer) made it possible for the Incas to move large stones in order to create architectural masterpieces, especially ones of monolithic construction such as Sacsayhuaman.[42] Many of the artifacts and statues that are found may have been the product of laborers under the effects of coca . Coca use in religious rituals Due to the Spanish conquest of the Inca Empire, the Spaniards had direct access to the Inca. They had insight to their everyday lives, and it is through their lens that we learn about religion in the Inca Empire. While the indigenous author Pedro Cieza de León wrote about the effects coca had on the Inca, multiple Spanish men wrote about the importance of coca in their spirituality. For example Pedro Sarmiento de Gamboa, Father Bernabé Cobo, and Juan de Ulloa Mogollón noted how the Incas would leave coca leaves at important locations throughout the empire. They considered coca to be the highest form of plant offering that the Incas made.[42] The Incas would put coca leaves in the mouths of mummies, which were a sacred part of Inca culture. Mummies of Inca emperors were regarded for their wisdom and often consulted for important matters long after the body had deteriorated. Not only did many Inca mummies have coca leaves in their mouths, but they also carried coca leaves in bags.[42] These are believed to be Inca sacrifices, and like the Aztecs, the Inca participated in sacrifices as well. It is clear that the Incas had a strong belief in the divinity of the coca leaf as there is now evidence that both the living and the dead were subjected to coca use. They even sent their sacrifices off to their death with a sacrificial bag of coca leaves. The coca leaf affected all stages of life for the Inca. Coca use after the Spanish invasion and colonisation After the Spanish invasion and colonisation of the Inca Empire, the use of coca was restricted and appropriated by the Spaniards. By many historical accounts, the Spaniards tried to eradicate the coca leaf from Inca life. The Spaniards enslaved Inca people and tried to prevent them from having "the luxury" of the coca leaf. Although the Spaniards noticed the state-controlled storage facilities that the Inca had built to distribute to its workers,[42] they were still ignorant to the importance of this divine plant for Inca people. Not only that, enslaved Inca people were not capable of enduring the arduous labour the Spaniards made them do without using coca. Even though Spaniards were trying to push catholicism onto the Inca, which did not allow them to eat before the Eucharist (the Spaniards thought coca to be food), they allowed them to continue to use coca to endure the labour associated with slavery.[41] After seeing the effects and powers of the coca plant, many Spaniards saw another opportunity for appropriation of Inca culture and started growing and selling coca themselves.Traditional medical uses of coca are foremost as a stimulant to overcome fatigue, hunger, and thirst. It is considered particularly effective against altitude sickness.[43] It also is used as an anesthetic and analgesic to alleviate the pain of headache, rheumatism, wounds and sores, etc. Before stronger anaesthetics were available, it also was used for broken bones, childbirth, and during trepanning operations on the skull.[43] The high calcium content in coca explains why people used it for bone fractures.[43] Because coca constricts blood vessels, it also serves to oppose bleeding, and coca seeds were used for nosebleeds. Indigenous use of coca has also been reported as a treatment for malaria, ulcers, asthma, to improve digestion, to guard against bowel laxity, as an aphrodisiac, and credited with improving longevity. Modern studies have supported a number of these medical applications. Coca has also been a vital part of the religious cosmology of the Andean peoples of Peru, Bolivia, Ecuador, Colombia, northern Argentina, and Chile from the pre-Inca period through to the present. Coca leaves play a crucial part in offerings to the apus (mountains), Inti (the sun), or Pachamama (the earth). Coca leaves are also often read in a form of divination analogous to reading tea leaves in other cultures. As one example of the many traditional beliefs about coca, it is believed by the miners of Cerro de Pasco to soften the veins of ore, if masticated (chewed) and thrown upon them (see Cocomama in Inca mythology).[citation needed] In addition, coca use in shamanic rituals is well documented wherever local native populations have cultivated the plant. For example, the Tayronas of Colombia's Sierra Nevada de Santa Marta would chew the plant before engaging in extended meditation and prayer. In Bolivia bags of coca leaves are sold in local markets and by street vendors. The activity of chewing coca is called mambear, chacchar or acullicar, borrowed from Quechua, coquear (northern Argentina), or in Bolivia, picchar, derived from the Aymara language. The Spanish masticar is also frequently used, along with the slang term "bolear," derived from the word "bola" or ball of coca pouched in the cheek while chewing. Typical coca consumption varies between 20 and 60 grams per day,[47] and contemporary methods are believed to be unchanged from ancient times.[citation needed] Coca is kept in a woven pouch (chuspa or huallqui). A few leaves are chosen to form a quid (acullico) held between the mouth and gums. Doing so may cause a tingling and numbing sensation in the mouth, in similar fashion to the formerly ubiquitous dental anaesthetic novocaine (as both cocaine and novocaine belong to the amino ester class of local anesthetics). Chewing coca leaves is most common in indigenous communities across the central Andean region,[46] particularly in places like the highlands of Argentina, Colombia, Bolivia, and Peru, where the cultivation and consumption of coca is a part of the national culture, similar to chicha. It also serves as a powerful symbol of indigenous cultural and religious identity, amongst a diversity of indigenous nations throughout South America.[46] Chewing plants for medicinal mostly stimulating effects has a long history throughout the world: Khat in East Africa & the Arabian Peninsula, Tobacco in North America and Australia, and Areca nut in South/Southeast Asia & the Pacific Basin. Tobacco leaves were also traditionally chewed in the same way in North America (modern chewing tobacco is typically heavily processed). Khat chewing also has a history as a social custom dating back thousands of years analogous to the use of coca leaves.[48] Llipta is used to improve extraction when chewing coca (Museo de la Coca, Cusco, Peru) One option for chewing coca is with a tiny quantity of ilucta (a preparation of the ashes of the quinoa plant) added to the coca leaves; it softens their astringent flavor and activates the alkaloids.[citation needed] Other names for this basifying substance are llipta in Peru and the Spanish word lejía, bleach in English. The consumer carefully uses a wooden stick (formerly often a spatula of precious metal) to transfer an alkaline component into the quid without touching his flesh with the corrosive substance. The alkali component, usually kept in a gourd (ishcupuro or poporo), can be made by burning limestone to form unslaked quicklime, burning quinoa stalks, or the bark from certain trees, and may be called llipta, tocra or mambe depending on its composition.[36][37] Many of these materials are salty in flavor, but there are variations. The most common base[citation needed] in the La Paz area of Bolivia is a product known as lejía dulce (sweet lye), which is made from quinoa ashes mixed with aniseed and cane sugar, forming a soft black putty with a sweet and pleasing flavor. In some places, baking soda is used under the name bico. In the Sierra Nevada de Santa Marta, on the Caribbean Coast of Colombia, coca is consumed[46] by the Kogi, Arhuaco, and Wiwa by using a special device called poporo.[46] It represents the womb and the stick is a phallic symbol. The movements of the stick in the poporo symbolize the sexual act. For a man the poporo is a good companion that means "food", "woman", "memory", and "meditation". The poporo is the mark of manhood. When a boy is ready to be married, his mother initiates him in the use of the coca. This act of initiation is carefully supervised by the Mamo, a traditional priest-teacher-leader.[citation needed] Fresh samples of the dried leaves, uncurled, are a deep green colour on the upper surface, and a grey-green on the lower surface, and have a strong tea-like aroma. When chewed, they produce a pleasurable numbness in the mouth, and have a pleasant, pungent taste. They are traditionally chewed with lime or some other reagent such as bicarbonate of soda to increase the release of the active ingredients from the leaf. Older species have a camphoraceous smell and a brownish color, and lack the pungent taste.[49] See also Erythroxylum coca, and Erythroxylum novogranatense spp. Ypadú is an unrefined, unconcentrated powder made from coca leaves and the ash of various other plants. Although coca leaf chewing is common only among the indigenous populations,[43] the consumption of coca tea (Mate de coca) is common among all sectors of society in the Andean countries, especially due to their high elevations from sea level,[43] and is widely held to be beneficial to health, mood, and energy.[43] Coca leaf is sold packaged into teabags in most grocery stores in the region, and establishments that cater to tourists generally feature coca tea. Probably the earliest reference to coca in English literature is Abraham Cowley's poem "A Legend of Coca"[62] in his 1662 collection of poems "Six Books of Plants". In the series of Aubrey-Maturin novels by Patrick O'Brien, set during the Napoleonic wars, Dr. Stephen Maturin, a naval physician, naturalist, and British intelligence agent discovers the use of coca leaves on a mission to Peru, and makes regular use of them in several of the later novels in the series.
卡瓦醉椒 kava
学名Piper methysticum,亦译为卡瓦胡椒、毒椒等。为胡椒科灌木,主产于西太平洋地区。从美拉尼西亚至波利尼西亚之间广阔的地域——斐济、汤加、萨摩亚等地均为常见的嗜好品。 卡瓦这个名字来自汤加语和马克萨斯语。Kava or kava kava (Piper methysticum: Latin 'pepper' and Latinized Greek 'intoxicating') is a crop of the Pacific Islands.[1] The name kava is from Tongan and Marquesan, meaning 'bitter';[1] other names for kava include ʻawa (Hawaiʻi),[2] ʻava (Samoa),[3] yaqona or yagona (Fiji),[4] sakau (Pohnpei),[5] seka (Kosrae),[6] and malok or malogu (parts of Vanuatu).[7] Kava is consumed for its sedating effects throughout the Pacific Ocean cultures of Polynesia, including Hawaii, Vanuatu, Melanesia, and some parts of Micronesia, such as Palau. To a lesser extent, it is consumed in nations where it is exported as a herbal medicine. The root of the plant is used to produce a drink with sedative, anesthetic, and euphoriant properties. Its active ingredients are called kavalactones.[8] A systematic review done by the British nonprofit Cochrane concluded it was likely to be more effective than placebo at treating short-term anxiety.[9] Moderate consumption of kava in its traditional form, i.e., as a water-based suspension of kava roots, has been deemed to present an "acceptably low level of health risk" by the World Health Organization.[10] However, consumption of kava extracts produced with organic solvents, or excessive amounts of poor-quality kava products, may be linked to an increased risk of adverse health outcomes, including potential liver injury.[10][11][12]
Kava is conspecific with Piper wichmannii, indicating Kava was domesticated from Piper wichmannii (syn. Piper subbullatum.) [13][14] Kava originated in either New Guinea or Vanuatu by seafarers. It was spread by the Austronesian Lapita culture after contact eastward into the rest of Polynesia. It is endemic to Oceania and is not found in other Austronesian groups. Kava reached Hawaii, but it is absent in New Zealand where it cannot grow.[14][15][16] Consumption of kava is also believed to be the reason why betel chewing, ubiquitous elsewhere, was lost for Austronesians in Oceania.[17] According to Lynch (2002), the reconstructed Proto-Polynesian term for the plant, *kava, was derived from the Proto-Oceanic term *kawaRi in the sense of a "bitter root" or "potent root [used as fish poison]". It originally referred to Zingiber zerumbet, which was used to make a similar mildly psychoactive bitter drink in Austronesian rituals. Cognates for *kava include Pohnpeian sa-kau; Tongan, Niue, Rapa Nui, Tuamotuan, and Rarotongan kava; Samoan and Marquesan ʻava; and Hawaiian ʻawa. In some languages, most notably Māori kawa, the cognates have come to mean "bitter", "sour", or "acrid" to the taste.[14][18][19][20] In the Cook Islands, the reduplicated forms of kawakawa or kavakava are also applied to the unrelated members of the genus Pittosporum. In other languages, such as Futunan, compound terms like kavakava atua refer to other species belonging to the genus Piper. The reduplication of the base form is indicative of falsehood or likeness, in the sense of "false kava". In New Zealand, it was applied to the kawakawa (Piper excelsum) which is endemic to New Zealand and nearby Norfolk Island and Lord Howe Island. It was exploited by the Māori based on previous knowledge of the kava, as the latter could not survive in the colder climates of New Zealand. The Māori name for the plant, kawakawa, is derived from the same etymon as kava, but reduplicated. It is a sacred tree among the Māori people. It is seen as a symbol of death, corresponding to the rangiora (Brachyglottis repanda) which is the symbol of life. However, kawakawa has no psychoactive properties. Its connection to kava is based purely on similarity in appearance.
In Vanuatu, exportation of kava is strictly regulated. Only strains they deem as "noble" varieties that are not too weak or too potent are allowed to be exported. Only the most desirable strains for everyday drinking are selected to be noble varieties to maintain quality control. In addition, their laws mandate that exported kava must be at least five years old and farmed organically. Their most popular noble strains are "Boroguu" or "Boronggoru" from Pentecost Island, "Melomelo" from Aoba Island (called sese in north Pentecost Island), and "Palarasul" kava from Espiritu Santo. In Vanuatu, Tudei ("two days") kava is reserved for special ceremonial occasions and exporting it is not allowed. "Palisi" is a popular Tudei variety. In Hawaii, there are many other strains of kava (Hawaiian: ʻawa). Some of the most popular strains are the Mahakea, Moʻi, Hiwa and Nene varieties. The Aliʻi (kings) of precolonial Hawaii coveted the Moʻi variety, which had a strong cerebral effect due to a predominant amount of the kavalactone kavain. This sacred variety was so important to them that no one but royalty could ever experience it, "lest they suffer an untimely death". The reverence for Hiwa in old Hawaiʻi is evident in this portion of a chant recorded by Nathaniel Bright Emerson and quoted by E. S. Craighill and Elizabeth Green Handy. "This refers to the cup of sacramental ʻawa brewed from the strong, black ʻawa root (ʻawa hiwa) which was drunk sacramentally by the kumu hula": The day of revealing shall see what it sees: A seeing of facts, a sifting of rumors, An insight won by the black sacred ʻawa, A vision like that of a sacred god![This quote needs a citation] Winter describes a hula prayer for inspiration which contains the line, He ʻike pū ʻawa hiwa. Pukui and Elbert translated this as "a knowledge from kava offerings". Winter explains that ʻawa, especially of the Hiwa variety, was offered to hula deities in return for knowledge and inspiration. Kawakawa (Piper excelsum) plant, known also as "Maori kava", may be confused with kava. While the two plants look similar and have similar names, they are different but related species. Kawakawa is a small tree endemic to New Zealand, having importance to traditional medicine and Māori culture. As noted by the Kava Society of New Zealand, "in all likelihood, the kava plant was known to the first settlers of Aotearoa [New Zealand]. It is also possible that (just like the Polynesian migrants that settled in Hawaii) the Maori explorers brought some kava with them. Unfortunately, most of New Zealand is simply too cold for growing kava and hence the Maori settlers lost their connection to the sacred plant."[30] Further, "in New Zealand, where the climate is too cold for kava, the Maori gave the name kawa-kawa to another Piperaceae M. excelsum, in memory of the kava plants they undoubtedly brought with them and unsuccessfully attempted to cultivate. The Maori word kawa also means "ceremonial protocol", recalling the stylized consumption of the drug typical of Polynesian societies".[7] Kawakawa is commonly used in Maori traditional medicine for the treatment of skin infections, wounds and cuts, and (when prepared as a tea) for stomach upsets and other minor illnesses. Traditional preparation Kava is consumed in various ways throughout the Pacific Ocean cultures of Polynesia, Vanuatu, Melanesia and some parts of Micronesia and Australia. Traditionally, it is prepared by either chewing, grinding or pounding the roots of the kava plant. Grinding is done by hand against a cone-shaped block of dead coral; the hand forms a mortar and the coral a pestle. The ground root/bark is combined with only a little water, as the fresh root releases moisture during grinding. Pounding is done in a large stone with a small log. The product is then added to cold water and consumed as quickly as possible. The extract is an emulsion of kavalactone droplets in starch and buttermilk. The taste is slightly pungent, while the distinctive aroma depends on whether it was prepared from dry or fresh plant, and on the variety. The colour is grey to tan to opaque greenish. Kava prepared as described above is much more potent than processed kava. Chewing produces the strongest effect because it produces the finest particles. Fresh, undried kava produces a stronger beverage than dry kava. The strength also depends on the species and techniques of cultivation. In Vanuatu, a strong kava drink is normally followed by a hot meal or tea. The meal traditionally follows some time after the drink so the psychoactives are absorbed into the bloodstream quicker. Traditionally, no flavoring is added. In Papua New Guinea, the locals in Madang province refer to their kava as waild koniak ("wild cognac" in English). Fijians commonly share a drink called grog made by pounding sun-dried kava root into a fine powder, straining and mixing it with cold water. Traditionally, grog is drunk from the shorn half-shell of a coconut, called a bilo. Grog is very popular in Fiji, especially among young men, and often brings people together for storytelling and socializing. Drinking grog for a few hours brings a numbing and relaxing effect to the drinker; grog also numbs the tongue and grog drinking typically is followed by a "chaser" or sweet or spicy snack to follow a bilo. Kava root being prepared for consumption in Asanvari village on Maewo Island, Vanuatu (2006) Supplements and pharmaceutical preparations Water extraction is the traditional method for preparation of the plant. Pharmaceutical and herbal supplement companies extract kavalactones from the kava plant using solvents such as supercritical carbon dioxide,[44] acetone, and ethanol to produce pills standardized with between 30% and 90% kavalactones.[28] Numerous scholars[45] and regulatory bodies[46][47] have raised concerns over the safety profile of such products. One group of scholars say that organic solvents introduce compounds that may affect the liver into the standardized product; these compounds are not extracted by water and consequently largely absent from kava prepared with water.[48] For instance, when compared with water extraction, organic solvents extract vastly larger amounts of flavokavains, compounds associated with adverse reactions to kava that are present in very low concentrations in noble kava, but significant in non-noble.[49][11] Also "chemical solvents used do not extract the same compounds as the natural water extracts in traditional use. The extraction process may exclude important modifying constituents soluble only in water".[48] In particular, it has been noted that, unlike traditional, water-based preparations, products obtained with the use of organic solvents do not contain glutathione, an important liver-protecting compound.[50] Another group of researchers noted: "The extraction process (aqueous vs. acetone in the two types of preparations) is responsible for the difference in toxicity as extraction of glutathione in addition to the kava lactones is important to provide protection against hepatotoxicity".[50] It has also been argued that kavalactone extracts have often been made from low-quality plant material, including the toxic aerial parts of the plant, non-noble kava varieties, or plants affected by mold, which, in light of the chemical solvents' ability to extract far greater amounts of the potentially toxic compounds than water, makes them particularly problematic.[51][11] In the context of these concerns, the World Health Organization advises against the consumption of ethanolic and acetonic kavalactone extracts, and says that "products should be developed from water-based suspensions of kava".[47] The government of Australia prohibit the sales of such kavalactone extracts, and only permit the sale of kava products in their natural form or produced with cold water.[52] Kava culture A sign showing a "Kava licence area" at Yirrkala, in the Northern Territory of Australia Main article: Kava culture Kava is used for medicinal, religious, political, cultural, and social purposes throughout the Pacific. These cultures have a great respect for the plant and place a high importance on it. In Fiji, for example, a formal yaqona (kava) ceremony will often accompany important social, political, or religious functions, usually involving a ritual presentation of the bundled roots as a sevusevu (gift), and drinking of the yaqona itself.[53][54] Due to the importance of kava in religious rituals and the seemingly (from the Western point of view) unhygienic preparation method, its consumption was discouraged or even banned by Christian missionaries.[7] Kava bars See also: Nakamal With kava's increasing popularity, bars serving the plant in its liquid state are beginning to open up outside of the South Pacific.[11][55] While some bars have been committed to only serving the traditional forms and types of kava, other establishments have been accused of serving non-traditionally consumed non-noble kava varieties which are cheaper, but far more likely to cause unpleasant effects and adverse reactions, or of serving kava with other substances, including alcohol.[56] Over centuries, kava has been used in the traditional medicine of the South Pacific Islands for central nervous system and peripheral effects.[88] As noted in one literature review: "Peripherally, kava is indicated in traditional Pacific medicine for urogenital conditions (gonorrhea infections, chronic cystitis, difficulty urinating), reproductive and women's health (...), gastrointestinal upsets, respiratory ailments (asthma, coughs, and tuberculosis), skin diseases and topical wounds, and as an analgesic, with significant subtlety and nuance attending the precise strain, plant component (leaf, stem, root) and preparative method to be used".[88] Kava remains legal in most countries. Regulations often treat it as a food or dietary supplement. Australia In Australia, the supply of kava is regulated through the National Code of Kava Management.[89] Travellers to Australia are allowed to bring up to 4 kg of kava in their baggage, provided they are at least 18 years old, and the kava is in root or dried form. Commercial import of larger quantities is allowed, under licence for medical or scientific purposes. These restrictions were introduced in 2007 after concern about abuse of kava in indigenous communities. Initially, the import limit was 2 kg per person; it was raised to 4 kg in December 2019, and a pilot program allowing for commercial importation was announced, to be implemented by the end of 2020.[90][91] The Australian Therapeutic Goods Administration has recommended no more than 250 mg of kavalactones be taken in a 24‑hour period.[92] Kava possession is limited to 2 kg per adult in the Northern Territory.[93][94] While it was banned in Western Australia previously in the 2000s, the Western Australian Health Department announced lifting of its ban in February 2017, bringing Western Australia "into line with other States" where it has always remained legal, albeit closely regulated.[95] Europe Following the discussions on the safety of certain pharmaceutical products derived from kava and sold in Germany, in 2002 the EU imposed a temporary ban on imports of kava-based pharmaceutical products. The sale of kava plant became regulated in Switzerland, France, and in prepared form in the Netherlands.[96] Some Pacific Island States who had been benefiting from the export of kava to the pharmaceutical companies have attempted to overturn the EU ban on kava-based pharmaceutical products by invoking international trade agreements at the WTO: Fiji, Samoa, Tonga and Vanuatu argued that the ban was imposed with insufficient evidence.[97] The pressure prompted Germany to reconsider the evidence base for banning kava-based pharmaceutical products.[98] On 10 June 2014, the German Administrative Court overturned the 2002 ban making selling kava as a medicine legal (personal possession of kava has never been illegal), albeit strictly regulated. In Germany, kava-based pharmaceutical preparations are currently prescription drugs. Furthermore, patient and professional information brochures have been redesigned to warn about potential side effects.[99] These strict measures have been opposed by some of the leading kava scientists. In early 2016 a court case has been filed against the Bundesinstitut für Arzneimittel und Medizinprodukte (BfArM/German Federal Institute for Drugs and Medical Devices) arguing that the new regulatory regime is too strict and not justified.[100] Fijian kava ceremony being performed for tourists (2015) In the United Kingdom it is a criminal offence to sell, supply or import any medicinal product containing kava for human consumption.[101] It is legal to possess kava for personal use, or to import it for purposes other than human consumption (e.g. for animals). Until August 2018, Poland was the only EU country with an "outright ban on kava" and where the mere possession of kava was prohibited and may have resulted in a prison sentence.[102] Under the new legislation, kava is no longer listed among prohibited substances and it is therefore legal to possess, import and consume the plant,[103] but it remains illegal to sell it within Poland for the purpose of human consumption.[104] New Zealand When used traditionally kava is regulated as a food under the Food Standards Code. Kava can also be used as a herbal remedy. When used in this way kava is currently regulated by the Dietary Supplements Regulations. Only traditionally consumed forms and parts of the kava plant (i.e. pure roots of the kava plant and water extractions prepared from these roots) can legally be sold as food or dietary supplements in New Zealand. The sale of never traditionally consumed above-ground parts of the plant (unlike the roots of the plant, the aerial parts contain very small amounts of kavalactones and instead contain a mildly toxic alkaloid pipermethysticine[46]) and non-water based extract (such as CO2, acetonic or ethanol extractions) is prohibited for the purpose of human consumption (but can be sold as an ingredient in cosmetics or other products not intended for human consumption).[105][106] North America In 2002, Health Canada issued an order prohibiting the sale of any product containing kava.[107] While the restrictions on kava were lifted in 2012,[108] Health Canada lists five kava ingredients as of 2017.[109][110] In 2002, the U.S. Food and Drug Administration issued a Consumer Advisory: "Kava-Containing Dietary Supplements May be Associated With Severe Liver Injury." No legal action was taken and this advisory has since been archived.[111] Vanuatu The Pacific island-state of Vanuatu has passed legislation to regulate the quality of its kava exports. Vanuatu prohibits the export or consumption of non-noble kava varieties or the parts of the plant that are unsuitable for consumption (such as leaves and stems).[112]