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http://www.sagewisdom.org/etnofarm.html una visione simile. Quando Díaz lamentò la sua incapacità nel vedere le figure religiose descritte dal curandero, apparentemente provocò Valdés, che ebbe quest’imagery per il resto della sessione e durante il viaggio in macchina. Appena Valdés descrisse un castello, anche Díaz iniziò a vederlo. Il figlio di Don Alejandro tradusse la spiegazione dello sciamano sul modo in cui S. divinorum agiva negli esseri umani. Quello che succede al i-nyi-ma-no (l’anima, il cuore, o la vita, tutti e tre i concetti sono contenuti in una sola parola Mazateca) quando si beve la María è che María ha così tanto liquore (licor) che accade come una specie di mancamento/svenimento. Per questa ragione una persona diventa ebbra (borracho) quando viene a far parte di María, la preghiera che recita mio padre e, anche, le parole di Cristo. Ma non è vero liquore, ti dico, tu entri in uno stato “delicato” (delicado vayas). Non preoccuparti, non preoccuparti di quello che succede al tuo i-nyi-ma-no; qualcosa succede , ma è piccola e poco importante. A volte chi prende la María diventa mezzo-ubriaco, ma con il risultato che ciò che si sta prendendo rimarrà impresso nella mente. Tra i guaritori Mazatechi che usano le tre piante divinatorie (i funghi, i semi di morning glory e la Salvia), S. divinorum è la prima ad essere usata nel training sciamanico. Leary e Alpert sono stati accreditati per essere stati i primi a scoprire l’importanza di quello che hanno chiamato set("l’aspettativa che una persona ha riguardo ciò che la droga gli farà provare ") and setting ("l’ambiente, sia fisico che sociale, in cui viene presa una droga ") per le esperienze di un individuo durante l’influenza di un allucinogeno (Weil, 1972). Nelle culture tradizionali, come quella dei Mazatecs, lo scopo delle piante come ska María Pastora è di indurre le visioni, mentre gli sciamani come Don Alejandro, padroneggiano la manipolazione del set e settino per raggiungere tale scopo. Anche se è definito soltanto debolmente psicotropo, l’infuso di Salvia susciterà potenti visioni, nelle appropriate condizioni. Due preghiere rituali, che innalzano il mistero di ciò che sta per accadere, sono recitate sul soggetto o sull’apprendista, che poi prende la María con lo stesso curandero. Mentre lo sciamano rivela le sue visioni nell’oscurità silenziosa, il soggetto (la cui mente è in uno stato ricettivo per via della María e dei settings cerimoniali) è in grado di "vederle" anche lui. L’avere una persona sobria a controllare la sessione renderà palese ogni difficoltà incipiente, e se l’esperienza prendesse una piega troppo terrificante, sarà possibile porvi termine velocemente con qualche parola oppure accendendo una luce. Padroneggiare la S. divinorum e imparare a usare i semi di morning glory prima di impiegare i funghi, probabilmente rende l’apprendistato meno traumatico di quanto potrebbe essere se si usassero soltanto i funghi, mentre contribuisce a dare al futuro sciamano illuminazioni più profonde riguardo alla varietà delle esperienze allucinogene. References http://www.sagewisdom.org/etnofarm.html (25 of 28) [04.09.01 10:21:36]
http://www.sagewisdom.org/etnofarm.html Altschul, S. von Reis (1973) Drugs and Food from Little-Known Plants, Harvard University Press, Cambridge, MA, pp. 251-255. Anonymous (1974) A Barefoot Doctor's Manual, DHEW, Washington, p. 657. Chao, J. and Der Marderosian, A.H. (1973) Identification of ergoline alkaloids in the genus Argyreia and related genera and their chemotaxonomic implications in the Convolvulaceae. Phytochemistry, 12, 2435-2440. Chaucer, G. (1927) The Knightes Tale. In: W. Skeat (Ed.), The Student's Chaucer, Oxford University Press, Oxford, p.452. Cortés, J. La medicina tradicional en la Sierra Mazateca. Actes du XLIIe Congress, Paris, Societe des Americanistes, 6, 349-356. Díaz, J.L. (1975a) Etnofarmacología de Algunos Psicotrópicos Vegetales de México. In J.L. Díaz (Ed.), Etnofarmacología de Plantas Alucinójenas Latinoamericanas, Centro Mexicano de Estudios en Farmacodependencia (CEMEF) Cuadernos Científicos, 4, México, D.F. pp. 135-201. Díaz, J.L. (1975b, act. 1976) Índice y Sinonimia de las plantas Medicinales de México, Instituto Mexicano para el Estudio de las Plantas Medicinales (IMEPLAM), A.C. Monografías Científicas I, México, D.F., pp. 135-136. Díaz, J.L. (1976, act. 1977) Usos de las Plantas Medicinales de México, Instituto Mexicano para el Estudio de las Plantas Medicinales (IMEPLAM), A.C. Monografías Científicas II, México, D.F., pp. 107-108. Díaz, J.L. (1979) Ethnopharmacology and Taxonomy of Mexican Psychodysleptic Plants. Journal of Psychedelic Drugs, 11, 71-101. Emboden, W. (1979) Narcotic Plants, Revised edn., Macmillan Publishing Co., New York, pp. 93-95, 190. Epling, C. & Játiva-M., C. (1962) A new Species of Salvia from Mexico. Botanical Museum Leaflets, Harvard University, 20, 75-76. Estrada, A. (1977) Vida de María Sabina, Siglo XXI Editores, México, p. 108 (English: Estrada, A. (1981) Maria Sabina, her Life and Chants, Ross-Erickson, Inc., Santa Barbara.) Gómez Pompa, A. (1957) Salvia divinorum herbarium sheets, A Gómez Pompa 87556 and http://www.sagewisdom.org/etnofarm.html (26 of 28) [04.09.01 10:21:36]
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The Salvia divinorum Research and I
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Bibliography Salvia divinorum Bibli
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type_Document_Title_here Salvinorin
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