Deadly Nightshade Belladonna Atropa Belladonna Aphrodisiac Relieves Urinary Tract Irritation

By Ina Woolcott

Homeopathy uses Belladonna as a cure or to treat a variety of afflictions, including heat of the body. The ingested preparation is so diluted as to contain very few, if any, molecules of Belladonna.

This herb is used as an aphrodisiac and to stimulate the memory in modern day Morocco. It used as a sedative in Nepal. Shamans add solanaceous herbs to a brew containing San Pedro in the Andes. It is used to strengthen marijuana in the near East.

Atropine is still used by Optometrists and ophthalmologists today to dilate the pupils during eye examinations, although dosage is minute.

Atropine makes up over 50% of the asthma drug Asthmador.

Belladonna (as Atropa Belladonna Extract) can be found in some over-the-counter cold and flu medicines (in small amounts) due to its pseudoephedrine-like qualities of clearing up nasal and other passages where mucus forms.

The plant is an important source of atropine, an effective antidote to the effects of poisoning by cholinesterase inhibitors e.g. Parathion and Malathion. Atropine will also counter the effects of poisoning by nerve agents designed for chemical warfare. In Europe, the plant is specifically cultivated to this end.

Belladonna is one of the most important remedies for kidney and bladder diseases. At the same time as stimulating it also relieves irritation of the urinary tract. The solid and watery constituents of the urine increased in amount.

As it increases the rate of the heart by some 15 to 45 beats per minute, without lessening its force it has been used to treat pneumonia, typhoid fever and other acute diseases as the action on body circulation helps those that collapse from this.

Use for recreational purposes is considered dangerous because accidental overdose is possible. Though apparently, few if any recreational drug users who try Belladonna, Jimsonweed, or Mandrake and hallucinate want to repeat the experience. Reports of a good trip are extremely hard to come by. Most recreational users say that they cloud, rather than clear consciousness with nausea being a common side effect. Because of this, they are legal and not regarded as a drug abuse problem. The effects of Belladonna can be so terrifying and unpleasant, and the loss of contact with ordinary reality so complete that it is only used with great caution and rarely for pleasure. The hallucinations are usually negative, with most users reporting them as being evil, threatening, terrifying, or something of this nature.

One must have a certain sort of mind to be able to appreciate the sensations, and most westerners do not have this sort of mind.

The Law

In the USA, Belladonna is uncontrolled, meaning all parts of the plant and its extracts are legal to cultivate, buy, possess, and distribute (sell, trade or give) without a license or prescription. If being sold as a supplement, sales must conform to U.S. supplement laws. If sold as a drug or food, sales are regulated by the FDA.

Related link:
Deadly Nightshade, Belladonna, Atropa Belladonna, Dangerous Hallucinogen
Deadly Nightshade, Belladonna, Atropa Belladonna, Ancient, Powerful Witching Herb

Silene Capensis Ubulawu African Xhosa Dream Root Induces Lucid Dreams

By Ina Woolcott

Silene capensis is a tender perennial, native to the Eastern Cape of South Africa. The local Xhosa tribe consider it a sacred plant. The root of the plant is traditionally used to induce remarkably vivid – and according to the Xhosa, prophetic – lucid dreams. It is classified as a naturally occurring oneirogen – that which produces a dream-like state of consciousness – and is similar, though apparently more effective, than the well-known dream herb Calea zacatechichi.

Silene Capensis is regarded by shamans of the South African region as a type of ‘Ubulawu’, or medicinal root that they call ‘Undela Ziimhlophe’, which directly translates to ‘white paths’ or white ways.’ It has been utilised for many, many years by a culture who believe ancestors are contacted through dreams, so they seek out and cultivate plants that assist in enhancing dreaming.

It is thought that this sacred plant’s dream-inducing ability is most probably due to triterpenoid saponins contained within its roots. Relatively small amounts of root are reported to be active. In waking consciousness, the plant exerts only minimal change, but the effects upon the dream state are extremely profound.

Generally the herb is mixed with water, then drunk early when one rises in the morning on an empty stomach. When hungry one eats. The alkaloids will then have time to travel through the body, and at night the effects will be felt. The alkaloids travel quite slowly through the blood system, so won’t get passed out during the day. While sleeping, dreams will be exceptionally vivid and colourful, and will be remembered down to the smallest detail when one awakens. The herb is traditionally used to access dreamtime and to communicate with one’s ancestors. Before going to sleep, a question is sometimes focused upon to which the ancestors in the dream state will give an answer. Silene Capensis is not just used for vivid dreams, but as a divination tool.

The recommended amount only should be used as the actives are active in these doses. If ingesting larger amounts, this will have a purgative action. However there are no reported fatalities or harmful side effects reported – just a hefty case of vomiting and cleansing of the stomach! Taking in small doses over several days will have an affect on even the most insensitive person, so there is no need to take a large amount.

Deadly Nightshade Belladonna Atropa Belladonna Dangerous Hallucinogen

By Ina Woolcott

Deadly Nightshade or Belladonna, Atropa Belladonna, and aka dwale, devil’s herb, love apple, sorcerer’s cherry, murderer’s berry, dwaleberry, witch’s berry, devil’s cherry, black cherry, divale, great morel, dwayberry, naughty man’s cherries. It is a well known perennial shrub of the nightshade family Solanaceae). This family of plants contains about 1500 species, sorted under 70 genera to include Jimsonweed, tobacco, tomatoes, potatoes, chilli peppers and egg plants. Atropa mandatory mandrake is Belladonnas related species. Deadly Nightshade has leaves and berries that are highly toxic and is native to Europe, Western Asia and North Africa. Having been introduced to North America, it has now spread into the wild by natural regeneration. It is not actually that common in the wild though, as flea beetles assault it, as well as not having a high tolerance for direct sunlight. In locations where it has become naturalised it is most commonly found in moist, shady areas with a limestone rich soil. Its use as a garden plant is not widespread, some consider it a weed.

Germination is not always easy as germination inhibitors are to be found in the seeds. A number of weeks are necessary for germination in completely sterile soil that is warm and moist, not in the usual normal garden conditions. It is not the sturdiest of perennials and is sensitive to being re-planted.

Belladonna is a heavily branching herb having a purplish coloured stem, capable of growing up to 2 metres high. It has dim green leaves and flowers. The leaves are ovoid shaped, up to 20 cm in length and have an oily feel to them and can cause vesicular pustular eruptions if handled without caution. The flowers are trumpet shaped, up to 15cm long, in an unexceptional shade of purple. These flowers bear black, shiny berries that are circa 1cm in diameter, which are sweet, but the majority of their alkaloids are to be found in the seed.

Belladonna is one of the most toxic plants to be found in the Western hemisphere. There are children that have been poisoned by ingesting as little as 3 berries. The berries are a great danger to kids as they look enticing and have a somewhat sweet taste. It is possible for an adult to die from eating 1 leaf of this plant! Generally, the root of the plant is the most toxic part, though there are variations form one plant to the next. There are a lot of animals, such as deer, rabbits, pigs, sheep, goat and birds that appear to be able to eat the plant without any ill effects, though dogs and cats are affected. Belladonna poisoning can lead to weakness, lack of coordination, colic and depression in horses, with deaths reported even for small amounts from 0.5 to 5 kg. A lot of reports imply that people have been poisoned by eating animals that have previously consumed Belladonna, though this has not been confirmed officially.

Active constituents of Belladonna are Atropine, d,l-hyoscyamine, scopolamine, and the dangerous apoatropine, which is contained only in the roots. The active alkaloids are deemed anticholinergic substances, producing effects by binding to, and blocking the action of acetylcholine receptors of the peripheral nervous system. This effect is termed muscarinic, and is named after muscarine, which is one of the active constituents of Amanita Muscaria fungi. Different to muscarine, atropine binds to the acetylcholine receptor without activating it, therefore making it an effective antidote to muscarine poisoning.

Tropane alkaloids are found in all parts of the plant. Symptoms of poisoning in humans, include:

* Rapid heartbeat – greater than 100 beats a minute in an adult
* Dilated pupils
* Hallucinations
* Loss of balance
* Blurred vision
* A feeling of flight
* Feeling like one is suffocating
* Staggering
* Extremely dry throat
* Husky voice
* Flushing
* Paleness followed by a red rash
* Urinary retention
* Constipation
* Confusion
* Delirium
* Seething Pain
* Possible Convulsions or uncontrollable body movements
* A potential memory loss up to several days after the poisoning

It is possible for the skin to completely dry out and shed. In fatal cases the pulse is rapid and them becomes weaker. There is an antidote though – physostigmine or pilocarpine. Most of these sypmtoms are because of the atropines effect on the parasympathetic nervous system. Atropine inhibits the action of acetylcholine (ACh) at the acetylcholine receptor in the nerve synapse, thereby preventing the parasympathetic nervous system from sending out electrical nerve impulses. As the parasympathetic nervous system controls non-volitional/subconscious activities e.g. heart rate, sweating and breathing, when prevented from sending signals, the heartbeat and breathing become extremely irregular.

One will generally be totally unaware that they are under the influence of this plant and lose all touch with conceptual reality, including the ability to distinguish between what is real or not. Deep sleep full of vivid dreams then takes place. Once awake, the subject often come out of the psychosis entirely convinced they had experienced what they had imagined in this ‘normal’, everyday reality.

If taken in small doses, atropine, scopolamine and hyoscyamine act as sedatives and generally produce pleasing hallucinations and very vivid, erotic dreams. High doses can result in extremely traumatic and terrifying psychotic episodes, as can continual usage. The words tropane and atropine are named after this plant. 10 mg of atropine is regarded a fatal dose, though there has been a reported case of over 1 gram being ingested and the victim surviving. Tolerance is very variable.

Related link:
Deadly Nightshade, Belladonna, Atropa Belladonna, Ancient, Powerful Witching Herb
Deadly Nightshade, Belladonna, Atropa Belladonna, Aphrodisiac, Relieves Urinary Tract Irritation

The Power Of Attraction Secrets From The Amazon The Pusanga

Submitted by Howard G. Charing

The Western rational mind can only struggle, to take as an example the famed ‘love potion’ of the Amazon known as the Pusanga. In rational terms it makes no sense whatsoever, how can a concoction of leaves, roots, and seeds attract a lover, or good luck to you?

My experience working with shamans in preparing Pusangas (which normally is prepared away from their clients so it was a privilege to be invited to participate in the preparation) showed me that far from interfering with the freedom of other individuals or putting a ‘number’ on them, we were altering something within ourselves, which was brought out by the ingredients, the magic of the plants. Whatever it was, it felt wholesome and good. It is what is in oneself… one’s own magic. Asking Javier Arevalo (the shaman) what does the Pusanga actually do, is it inside us or outside of us? His response was “When you pour it onto your skin it begins to penetrate your spirit, and the spirit is what gives you the force to pull the people. The spirit is what pulls”.

The anthropological term ‘sympathetic magic’ does not give this justice, to illustrate this, the water used in the preparation of an authentic pusanga (which has been specifically made for you) has been collected from a deep trek in the rainforest, sometimes 40 or 50 miles, where there are no people and where clay pools collect and thousands of the most beautiful coloured parrots and macaws gather to drink from them for the mineral content. Now the great leap of imagination required is to bring into yourself the knowledge, the feeling, the sense that the water in the Pusanga has drawn in or attracted thousands of the most brightly coloured creatures on the planet. If you do this, it can generate a shift in consciousness in you.

You can sample this for yourself, just find a quiet moment and space, close your eyes, and with the power of your imagination as the launch pad, draw in the verdant, abundant forest filled with life, colour, and sound. Sense the rich vibrancy of the rainforest as a single breathing rhythmic totality of life force. When you have this image, expand it to include, the humid warmth, the smell of earth, the scent of plants, hear the sound of insects and bird song, allow all your senses to experience this. Then with a conscious decision draw this sensory experience into your being. Whenever you are ready, open your eyes, and check how you are feeling.

Maestros do not invent diets, they are given by the plant spirits themselves, but there is more to it than simply abstaining from certain foods and activities. It involves a state of purification, retreat, commitment, and respect for our connection with everything around us – above all the rain forest. When we listen to our dreams, they become more real, and equally important as everyday life.

Morality and Power

This is a subject that is worth looking at as we in the West and particularly those who are engaged in following a perceived spiritual path in which there is an implicit or explicit ethical component, find the use of a pusanga (or equivalent) to attract a specific person an action which takes away and subverts that person’s free will. This is criticised as an unmoral and harmful action occurring within a tradition or system without perceived, never mind understood moral values.

This moral view is not shared in other societies and traditions, and there is a profound difficulty experienced by Westerners in assimilating this concept of values surrounding power.

The cause of this difficulty is by an absence of congruence between the moral code of the observer, usually a member of the religions emanating from the Levant, typically Judaism, Christianity, Islam, and including the varied ‘new age’ spiritual paths (which have absorbed much of the external hierarchical concepts from these religions). These religions all possess the central and dominant characteristic of projecting the concept of ultimate ‘goodness’ on an external supernatural being which operates both outside of his creation and outside the laws of the universe, who himself decides which laws are to be implemented; “let this and that come to pass!” and at the same time this supernatural being possess the mantle of a ‘personal god’ who has delivered a revelation which is described in a book, that people are to read and reverently accept, not to criticise, but to unquestionably accept and obey.

Now in all of this, those who would reject, or do not know these holy and inviolate scriptures are judged as jeopardising their eternal soul, and in effect are outcasts from their maker, typically the native and indigenous peoples (who have not yet been saved by the missionaries). So from this cultural theme there is a tendency to judge as inferior or despicable other cultural imperatives.

For example the Amazonian (amongst others) tradition portrays a spectrum of existential states, with the highest or most desirable being that of the powerful person, and the lowest or least desirable being that of the powerless person. Power is defined as the ability to do what one wishes, obtain wealth, make others perform desired actions (even against their will), or harm others without being punished or harmed in return. The proof of power is the individual’s material wealth, or social and political status, and their ability to offer patronage. These are not received as immoral acts, and I recall with my colleague Peter Cloudsley attempting to relay the Western view to Javier Arevalo without any success. The conversation went as follows:

Howard & Peter: “Something we make a big problem out of in the West, is that a shaman might be a magician to one person and a sorcerer to another. Asking for the pusanga to attract a specific person takes away that person’s choice. We see it as bad. How do you see it?”

Javier: “Take the case of a woman who refuses when you offer her a Coca Cola because she thinks you are lower class and that she is better than you. She might want others to think that she is better than you. That makes you feel like rubbish so you go to a shaman and tell him the name of the girl. He prepares the pusanga. Three days go by without seeing her and she begins to think about you, dreaming about you and begins looking for you”.

Howard & Peter: “Yes, we understand, but in our culture we think its wrong to counteract someone’s will.”

Javier: “But its only so that she will want you for the moment, so she’ll go to bed with you and then she can go”.

Howard & Peter: “(laughing) But if it happened to me, and let’s say I originally found her unpleasant and she did it to marry me I’d be outraged! It would be awful if I only discovered after having children and making a home with her! And would I ever know?”

Javier: “You would be hopelessly in love with her, you’d never know. That’s why it’s a secret.”

Howard & Peter: “Can a jealous third party separate a couple or break a happy marriage?”

Javier: “Yes, they can ruin a happy home. They come as if to greet the couple and soon after the couple are arguing and hating each other and the third party is secretly having sex with one of them”.

Howard & Peter: “Is this why people from Lima are afraid of the girls from Iquitos?”

Javier: “Yes it happens, they think they are dangerous and will break up their homes.”

Howard & Peter: “Does anyone have freedom if everyone is using pusanga?”

Javier: “its normal you get used to it.”

Howard & Peter: “We like to think we are free, this suggests that we are constantly subject to other peoples’ Pusanga.”

Javier: “laughing, but you all want women, and women all want men!”

Eventually we realised that there was no way that we could communicate this Western ‘moral’ viewpoint. Javier did not see that there was a problem. It was a massive cultural divide we could not cross. His people feel free the way they are and can have extramarital sex using magical means of attraction and without attaching our Western guilt to it.

Looking at this ‘down to earth’, guilt trip free viewpoint, on an earlier occasion when Javier asked the group that I was leading, what they really wanted deep down in their lives, many people gave cosmic, transpersonal, and spiritual sounding answers and were quite mute when he spoke about Pusanga. After a while the participants opened up to their feelings and many admitted they wanted love, apparently behind their desire to put the world to right, resolve planetary issues, and speak to the flowers. It was as though it were not acceptable to wish for love. Javier remarked “These thoughts tangle up their lives. Love solves problems”.

As an observation, if we (and that’s all of us) had more love in our lives, maybe we wouldn’t be worried so much about the state of the world, and be less judgemental, destructive, and just simply be willing to help others and alleviate suffering. It is because people do not have enough of this precious and enriching commodity that we live our lives increasingly bombarded by aggression, with new definitions, ‘road rage’, ‘air rage’, ‘safety rage’, ‘word rage’, ‘whatever-you-want rage’ We would also need less material goods, and titles all of which reinforce the boundaries of the ego-mind and separate us from each other and the natural world.

Howard G. Charing is a partner in Eagle’s Wing Centre for Contemporary Shamanism. His initiation into the world of Shamanism was sudden, which was caused by a serious accident, which resulted in severe injuries and a near-death experience. After many months of physical pain and disability, he had a transformational experience, which started him on a path to healing. If you like to know more about his work, Howard conducts “Plant Spirit Medicine” journeys to the Amazon Rainforest.

Fly Agaric Amanita Muscaria Magic Mushroom

By Ina Woolcott

What is Fly Agaric?

Also known as Amanita Muscaria, this is a large, distinctive, commonly found ‘magic’ mushroom across the British Isles, Northern America, Europe, Siberia and Asia with strong psychedelic effects. The mushroom has been widely transported into the southern hemisphere, including New Zealand, Australia, South America and South Africa, generally to be found under introduced pine trees. Although un-related to other psychoactive fungi such as the Psilocybe species it has also been used in shamanic cultures to communicate with the spirit world. It’s cap is orange/red to scarlet in colour and between 8 to 20cm (3-8 in) in diameter. It is to be found naturally in birch, pine, spruce and fir woodlands. The volva is scattered across the cap in white or yellow flecks (or warts) and it has white gills. The stem is white and 5 to 20 cm high (approx 2-8 inches) It is worth noting that the red colour may fade in older mushrooms and after it has rained.

The mushroom is poisonous, but fatal reactions rarely occur, unless dozens are eaten raw. Most fatalities (90% or more) are from ingesting the greenish-yellowish-brownish mottled death cap (Amanita phalloides), or one of the destroying angels (Amanita virosa).

Fly Agaric contains a number of psychoactive compounds: ibotenic acid, muscimol, muscazone and muscarine. Muscimol (3hydroxy-5-aminomethy-1 isoxazole, an unsaturated cyclic hydroxamic acid) is the most significant. Muscarine was discovered in 1869 and for a long time believed to be THE active hallucinogenic agent, until the late 1960s, when the renowned scientists Dr. Albert Hofmann and Dr. Richard Schultes discovered, almost at the same time as Dr. Eugster in Switzerland and Dr. Takemoto in Japan that the active compounds were in fact ibotenic acid and muscimol. Muscarine binds with Muscarinic acetylcholine receptor exciting the neurons bearing these receptors.

Who uses Fly Agaric and for what purpose?

Ancient tribes and civilisations used hallucinogenic fungi to enter the spirit world. The fly agaricmay have been the earliest hallucinogenic substance used for religious or shamanic purposes, dating back possibly over 10,000 years. The shamanic preparation and use of the mushroom are meant to induce higher levels of consciousness, vivid visions, spiritual growth, elation and hyperactivity. They also alter the perception of sight, sounds etc (the senses) and change/enhance the feelings and thoughts of the user. The shamans were intermediaries between the common folk and the unseen worlds of spirit. The shamans, or medicine men, of East Asia and Siberia used the mushroom mentally ‘flying’ to other levels of reality.

Siberians have a story about the fly agaric, (wapaq), that it enabled Big Raven to carry a whale to its home. In the story, the deity Vahiyinin, meaning Existence, spat on to the earth, his spittle becoming the wapaq and his saliva the flecks, or warts. Once he had experienced the power of thewapaq, Raven was extremely exhilarated and told it to grow forever on earth so his children, the people, could learn from it.

Reindeer in northern Europe are drawn to the fly agaric’s euphoric effects. The Siberian people would note the intoxicated behaviour of such animals and slaughter them to get the same effects from eating the meat.

The active hallucinogenic ingredient is passed out in the urine of those ingesting the mushrooms. Sometimes the shaman/medicine man, takes the mushrooms, and then the rest of the tribe drink his urine. Though sounding highly unpleasant to modern ears, if the shaman had been fasting, the urine would have mainly been water containing the hallucinogenic compounds.

To minimise the toxic side effects the mushroom would be processed in some way e.g. dried out, made into a tea/broth/soup, smoked or made into ointments. When dried out the hallucinogenic chemicals are more concentrated (the ibotenic acid is changed into the more stable and less poisonous muscimol). Smaller doses may invoke nausea and a variety of other effects. These effects range from twitching to drowsiness, lowered blood pressure, increased sweat and saliva, visual distortions, mood changes, euphoria, relaxation, and hallucinations. In near-fatal doses it has been known to cause swollen features and delirium, together with periods of obvious agitation followed by intervals of quiet hallucination. Effects show after circa 60 minutes, generally peaking within three hours. Although some effects may continue for up to ten hours. Effect are extremely variable with individuals reacting quite differently to the same dose.

Care in its preparation and ritual were of utmost importance and part of the ritual. For instance Celtic Druids would often times purify themselves by fasting and meditating for three days, drinking only water.

The Taoists of ancient China seem to have made use of the fly-agaric mushroom, and often make reference to the ‘Divine Mushroom of Immortality’. It has also possibly been used in ancient India and Scandinavia.

Fly Agaric is widely thought to be the mysterious Soma talked about in around 150 hymns of the Hindu Rig Veda of India. These Hymns were written between 1500-500 BC by Aryans residing in the Indus Valley. Soma was a moon god, as well as a holy brew and a connected plant, also worshipped. In spite of the many suggestions as to the identity of the plant, fly agaric fits many of the Vedic references as an aid to contact the gods. It is also, but less often, thought to be the amrita talked about in Buddhist scriptures.

The red Fly agaric with its white dots, has been a much used image for the Midwinter and Christmas festivities in central Europe for a long time and is to be found on Christmas cards and as replica decorations for trees and wreaths. The modern image of Santa can be traced back as a fusion of several characters of popular European lore. For instance a more pagan Scandinavian house goblin who offered protection from malicious spirits in return for a banquet at midwinter, then there is the 4th century Byzantine archbishop who became St Nicolas and was famous for his kindness to children. More recently suggestions have been made implying that the Siberian use offly agaric may have played a part in the development of the legend of Santa Claus too. At midwinter festivals the shaman would come into the yurt through the smoke hole and down the central supporting birch pole, bringing with him a bag of fly agaric to be placed in stockings over the fireplace where they could be dried for celebratory use. Once his ceremonies had been fulfilled he would exit the same way he entered. Ordinary people would have believed the shaman himself was able to fly, or with the aid of ‘flying’ reindeer whom they knew had a taste for the fly agaric due to the euphoric results, and therefore prance around in a hallucinogenic after effect. Modern Santa is now dressed in the same colours as the fly agaric toting a sack overflowing with presents, entering and exiting the home through the chimney, can fly with reindeer and resides in the ‘Far North’.

Suggestions have been made that there is a symbiotic relationship between flies, toads and fly agaric (TOADSTOOLS). Flies become intoxicated and frenzied when licking these toadstools and become easy prey for toads with appetite who may have become privy to this, thus spending time near toadstools. This may give valuable insights into the ancient mystery of toads, flies and mushrooms appearing together in fairy lore and popular mythology.

The red-and-white spotted toadstool is a common image to be found world wide today. Picture any fairy tale illustration of elves, fairies, leprechauns, dwarves or goblins sitting on or under a toadstool, and most likely the cap will be bright red with white spots. There are countless garden ornaments available that feature these toadstools and gnomes. Even computer games such as the Mario series involve Mario ingesting a mushroom, then growing. Most young girls, and even adults are naturally drawn to the ‘little people’ and love fairies. How the artistic use of toadstools arose is unknown.

Fly agaric , years ago was used as an insecticide in some parts of Europe such as England and Germany. It used to be sprinkled in milk to kill flies, thereby earning the name Fly Agaric. The use as an insecticide was first recorded by Albertus Magnus in his work De vegetabilibus sometime before 1256. This fly killer is now known as Ibotenic Acid.

Fly agaric is still used for this purpose in some parts of eastern Europe such as Romania and Poland. In Sweden England and Sweden it was used for getting rid of bugs too and was sometimes known as ‘Bug Agaric’

Is Amanita Muscaria legal?

It is un-scheduled in the United States. The sale of Amanita muscaria for human ingestion is regulated by the FDA.

On July 18 2005 in the UK a law came into force meaning mushrooms or any fungus containing psilocin or an ester of psilocin are under the Misuse of Drugs Act and are now class A.

The Psychotherapeutic Employment Of Sacred Plants

By Silvia Polivoy,

The human being shows a remarkable disposition to seek spiritual transcendence.

Since the irrational cannot be erased from the human mind, the harder we try to deny it, the greater the power it will exert upon us. The spiritual experiences are associated to the occurrence of altered states of consciousness (ASC).

The society we live in considers (as opposed to shamanic knowledge) modified states of consciousness to be onanistic and vicious. Shamans argue that to satisfy our religious drive we have to experience the divine, and in order to achieve that, they use sacred plants. That is why the sacred plants are called entheogens, because they help experience the divine.

Abraham Maslow called these experiences “peak experiences”, but they are not limited to the altered states achieved through drugs or sacred plants. They can take place during meditation, hyperventilation, the practice of yoga, hypnosis, fast, physical suffering (such as the self-inflicted pain some saints underwent or the postures certain yogis kept for months, etc). In short, it is a state that can be reached in many ways and, once there, we can explore aspects of reality which are different from those perceived in an ordinary state of consciousness. These different aspects of reality are well studied.

The orthodox branch of science considers these altered states subjective, therefore worthless. Then, these feelings of ecstasy, these other “dimensions” of reality, these occurrences of mystical reunion, of beauty, this crossing of the space-time barrier, can be catalogued as pathological. Traditional Psychiatry does not separate mysticism from psychosis. That is why Transpersonal Psychology blends science with the study of the spiritual capabilities of man using methods to alter the state of consciousness, because the spiritual phenomena seem to be incomprehensible in an ordinary state of consciousness.

Modified states of consciousness may have a dangerous side because, since they affect the defence mechanisms of the individual, they may pave the way for unacceptable, repressed material from the individual’s past to the conscious mind and cause restlessness, which could rise to terrifying levels if the individual is unable to cope with his anxiety (this is what is usually known as a “bad trip”). That is why previous psychological counselling is advised, for the individual to be able to tell what comes from the outside from what comes from the inside. It is recommended, also, to experience such modified states of consciousness in the context of psychotherapy, under the supervision of qualified, well trained professionals.

But, in spite of the risks, the spiritual experiences, the unconscious material, and the altered amplified of consciousness related to them, are too valuable to be ignored. Thus psychotherapy takes advantage of the information, available when the repression mechanism is weak, to modify unwanted patterns of behaviour.

Most psychoactive substances resemble (and sometimes are identical to) substances normally produced by the human body. Therefore, the individual has a built-in capacity to experiment psychedelic states, which are inherent to certain aspects of the human mind inaccessible during wakefulness. So, under the appropriate circumstances, these substances allow the individual (for a limited period of time) to gain access to deeper parts of his psyche.

Through dreams we get in touch with those aspects of our personality which are hidden from the conscious mind. The entheogenic or psycho integrative plants help reach those states that we experience while dreaming or while in the middle of those rare, ecstatic epiphanies that can happen while we are awake. Unlike most drugs, entheogenic plants do not produce physical dependence. A quick, time-limited tolerance (that does not increase with the dose administered) is also characteristic.

Their main use is to spot the individual’s conditionings and destroy them, to be unselfish by dissolving momentarily the limits of the ego, to expand the inner vision, to be more lucid, obtaining in that fashion very important insights. In short, to be able to recognize the forces, the impulses behind the individual’s actions and emotions, to track thoughts back to their source and to be in control of one´s life. That´s why they help the individual to become one.

Due to all this the sacred plants are called psycho integrative, or entheogenic. The list includes Ayahuasca, Peyote, Psilocybin mushrooms, Salvia divinorum, San Pedro (a cactus), Epena, Cebil, Brugmansia, among others.

Abraham Maslow in his book called “The Psychology of Science” has shown how science might be the best neurotic defence mechanism invented by man, because the selective rejection wielded by human knowledge acts as a defence and therefore constitutes a neurotic manoeuvre which, out of fear, disqualifies transpersonal experiences as objects of study.

We’d all benefit if science became an open system oriented to personal growth.

Modern physics teaches us about the Universe’s unity, in which consciousness plays a role much closer to the one described by the great mystics.

When we transcend the ego for however brief, it is the beginning of an awakening to our true Self.

© Copyright Silvia Polivoy, 2003. All rights reserved.

History Of Psilocybe Mushrooms Legal Status

By Ina Woolcott

History of Psilocybe Mushrooms

From pre-Columbian times up to this present day, the hallucinogenic Psilocybe mushrooms have been used among the native peoples of Mesoamerica for spiritual communion, healing and divination.

To the Mexicans, psilocybin was known as teonanácatl, which literally translated means ‘god mushroom’. Apparently these were dished up at the coronation of Moctezuma II in 1502. Sadly, after the Spanish conquest, the use of hallucinogenic plants and mushrooms, like other pre-Christian traditions, was forcibly, sometimes in the most horrible of ways, suppressed and driven underground.

The non-natives, by the 20th century, believed that the use of hallucinogenic mushrooms was gone for good. BUT THEN…Valentina and R. Gordon Wasson became the first Westerners to take part in an indigenous psilocybin mushroom ceremony. They did a lot to publicise their discovery, even publishing an article based on their experiences in Life in 1957. Please see the related link below. The article is from the Life magazine.

In 1958, Albert Hofmann identified psilocin and thereafter psilocybin as the active compound in these mushrooms.

Today hallucinogenic mushroom use has been reported amongst various groups, from central Mexico to Oaxaca, including groups of Mixtecs, Nahua, Mixe, Mazatecs, Zapotecs, as well as others.

Entheogens were made widely popular by the Wasson’s and Timothy Leary, leading into an explosion in the use of hallucinogenic Psilocybe globally. Books telling of methods on how to cultivate Psilocybe cubensis in large quantities were also published. The pretty much easily available hallucinogenic Psilocybe from wild and cultivated sources has made it among the most widely used amongst hallucinogenic drugs.

Effects of Psilocybe

Psilocybin contained in the psilocybe mushrooms is absorbed through the lining of the mouth and stomach, with effects beginning 10-40 minutes after ingestion. The mushroom is held in mouth for 20 minutes to an hour, or swallowed on an empty stomach.

A minute number of people are unusually sensitive to psilocybin’s effects, and smaller than normal does can induce in effects usually associated with medium to high doses. There are also people who need pretty high doses of psilocybin to gain low-dose effects.

Some find themselves hooked on the substance, and may need treatment and recovery from mushroom addiction later on.

An individual’s brain chemistry and metabolism determine a person’s response to psilocybin. The effects are generally pleasant and ecstatic feelings that last 2-6 hours depending on species, dosage and individual metabolism. Also, a deep sense of connection to others, the universe and nature can be felt as well as confusion, hilarity (the most mundane things or most serious situations can suddenly appear laughable, and people will think why do I worry so much, about things that aren‘t actually even that important)

One may experience a bad/difficult trip when in a poor setting – such as no support, being an inexperienced person without guidance of an experienced guide. Also if one were to take an unexpectedly high dose, or if the difficult areas of ones psyche were activated one could have a bad time.

Low doses usually bring on hallucinogenic effects, such as breathing walls, a vivid enhancement of colour and sound, and the animation of organic shapes. Higher doses will bring on experiences that are generally less social and more entheogenic, often giving spiritual experiences.

Psilocybin is mainly metabolised in the liver where it becomes psilocin and is broken down by the enzyme monoamine oxidase.

Harmful Effects

Consuming psilocybin MAY cause HPPD Hallucinogen persisting perception disorder. Those with schizophrenia should not ingest psilocybin or any hallucinogenic drug at all due to the risk of triggering a psychosis.

Medical and Psychiatric Uses

In some Mesoamerican native tribes, healers for centuries have used the hallucinogenic Psilocybe for divining the causes of illness and as part of psychological counselling. In medical and psychiatric studies, contemporary researchers usually prefer using the purified form of psilocybin. However in practice, whole Psilocybe cubensis is frequently used.

In 1961, Timothy Leary and Richard Alpert ran the Harvard Psilocybin Project, conducting a series of experiments using psilocybin in the treatment of personality disorders and other uses in psychological counselling.

In the USA, an FDA approved study supported by Multidisciplinary Association for Psychedelic Studies (MAPS) took off in 2001 to look into psilocybin’s effects on patients with obsessive-compulsive disorder. In 2006, this study found psilocybin effective in relieving OCD symptoms, in some cases for more than a few days.

MAPS has also proposed researching psilocybin’s potential in treating cluster headaches based on anecdotal evidence given them by a group suffering with cluster headaches.

There is a study taking place momentarily, led by Charles Grob, where12 subjects are being given psilocybin or a placebo in 2 separate sessions, in the hope of reducing the psychological distress linked with losing a loved one.

Is it legal?

The United Nations 1971 Convention on Psychotropic Substances psilocybin and psilocin are listed as Schedule I drugs.

Schedule I drugs are those with the potential for abuse and that have no recognised medical use (or ignored beneficial medical uses). This is reflected in the drug laws of the majority of the world’s nations. Therefore, using and possessing psilocybin mushrooms, including the bluing species of Psilocybe, is prohibited by extension. But in many national, state and provincial drug laws, there is a lot of vagueness about the legal status of psilocybin mushrooms, as well as selective enforcement in some places.

The legal status regarding Psilocybe spores is even more unclear, as they contain neither psilocybin nor psilocin – hence they are not considered illegal to sell or possess in many jurisdictions, though there are many jurisdictions that can prosecute under broader laws prohibiting items that are used in drug manufacture.

Related link: The Wasson’s Experiences with Psilocybe

Ayahuasca Sacred Teacher Plant Used By Indigenous Tribes

Who uses Ayahuasca and for what Purpose?

By Ina Woolcott

This powerful brew has been used ritually by the indigenous people of the Amazonian basin from time immemorial for prophecy, guidance, divination, worship, telepathy, cleansing and healing the body, mind and spirit, to diagnosis illness, to rid the body of worms and other tropical parasites, to defend themselves in supernatural battles against other shamans, to explore other realms of existence and to connect to one’s higher self. Ayahuasca enters into nearly every aspects of the life of those who use it, to an extent unequalled by any other entheogen. Those that drink ayahuasca, shamans or not, may see in their ayahuasca induced visions gods, the primordial human beings and animals, and even become privy to an understanding of the arrangement of their social order. Something primal and timeless is felt and known, it can feel familiar, as if you knew this all along but only forgot. Ayahuasca has been used in a number of countries in South and Central America, including Brazil, Ecuador, Panama, Venezuela, Colombia, Peru and Bolivia, by around seventy different indigenous peoples of the Americas. Amongst most Amazonian tribes, entheogenic/hallucinogenic intoxication is considered to be a collective journey into the subconscious and therefore a social event.

The ingestion of Ayahuasca is oftentimes accompanied by nausea and vomiting. The tea is extremely bitter tasting. Usually not the very first time, but after, the taste turns ever fouler. Once swallowed, one can feel it “snake” its way down their body. It actually feels like something alive has entered you. Typically, but not always, medicine songs called icaros, accompanied with the use of a chakapa (a healing instrument), are chanted by the shamans/medicine men or women, ayahuasqueros, and curanderos (folk healer or shaman in Hispanic-America) in Ayahuasca ceremonies. This is done to contact different spirit entities using specific icaros for each one, for healing, or to remove a bad spirit from an afflicted person. When undergoing the bra experience, you may even receive your own icaro, which is part of your medicine and for your use only, although an icaro can also be given away as simply a gift.

The repetitiveness with which snakes and jaguars occur in Ayahuasca visions is a matter of intrigue for psychologists. These animals may appear frequently in visions, as they are respected and feared by the Indians of the tropical forest for their power and stealth. Often shamans and participants in general become a feline creature during their Ayahuasca experience, exercising their powers as a cat metaphorically speaking. Some of those who’ve taken Ayahuasca may have the experience of jaguars swallowing them or huge snakes approaching and coiling around their bodies. A different sense of self may be experienced which can seem overpowering, frightening and alien as what is witnessed is overwhelming to the rational mind. Structures in the brain are triggered that have been ‘asleep’ so to speak for years – parts of the brain that are generally unconscious and can process at a level far beyond the limits of ‘normal’ consciousness. You are able to feel how truly connected we are with All That Is/the Universe/God.

In South America neo-Christian churches have arisen that use Ayahuasca. These religions appear to have begun at the beginning of the twentieth century. The most famous of them being Santo Daime and the União do Vegetal (or UDV). Some of these religious groups have thousands of members. Both Santo Daime and União do Vegetal have members and churches throughout the world. This is likely to assure the continued use of Ayahuasca as an entheogen. No matter which culture it is associated with, Ayahuasca is used largely as a religious sacrament. Sadly, early missionary reports generally claimed the plant brew was “demonic” and great efforts were made by the Roman Catholic Church to stamp out its usage by wrongly trying to impose their beliefs on the Native People of the Americas. Sometimes through murdering whole tribes and through torture. People, although not all people, fear the unknown. Some also believe they have the right to try and change others into ‘their’ image of what they believe they should be and do.

Amongst Westerners, interest in Ayahuasca is increasing. There are now Ayahuasca healing retreats available in South America, which some label ‘Ayahuasca Tourism’. By no means are all organizations bad, but some caution is required if you wish to attend a retreat. Observational reporting and scientific studies maintain that ritualized use of Ayahuasca can lead to the betterment of mental and physical health. Some celebrities have publicly discussed their use of Ayahuasca, including Sting, Tori Amos, and Paul Simon, as well as a recent British TV show called Extreme Celebrity Detox where celebrities took the brew live on TV.

Ayahuasca is NOT a recreational ‘drug’. It is a serious affair that offers profound insights into ones life. You lose the ability to hide from yourself and the things you normally try and block from your mind. Your life is laid out before you. Ayahuasca is drunk with an intention This can oftentimes direct the experience among specific avenues. A strict diet is followed before taking Ayahuasca which confirms one’s commitment to the teacher plant. The intelligence in the plant apparently recognizes this. One Ayahuasca session which lasts 3-8 hours or more, can have the benefit of years of therapy. You see your whole life before you, your mind and body are oftentimes healed, your brain re-wired after some regular use. Clarity is gained and a feeling of truly being alive is felt. As well as feelings of being at one with the universe and of being refreshed mentally and physically. One thing is for sure, once having had an Ayahuasca experience your life is hardly viewed the same as before.

Is it Legal?

DMT is a Schedule I/Class A drug internationally, under the Convention on Psychotropic Substances. However, the commentary on the Convention on Psychotropic Substances notes that the Banisteriopsis caapi vine (the MAO inhibitor, which is also oftentimes referred to as Ayahuasca) is excluded from this control. The cultivation of plants from which psychotropic substances are obtained is not controlled by the Vienna Convention. Neither the crown (fruit, mescal button) of the peyote cactus nor the roots of the plant Mimosa hostilis nor psilocybinmushrooms themselves are included in Schedule 1, but only their respective principles, mescaline, DMT and psilocin. Which can be a tricky loophole.

In the USA, the legal status of these plants is rather questionable. The plants used for the Ayahuasca brew and preparations are legal if used as part of a religious ceremony. But, Ayahuasca brews produced with DMT containing plants are illegal since DMT is a Schedule I drug. Currently, this is being challenged. A court case to allow União do Vegetal (UDV) to use the brew for religious purposes in the United States was heard by the U.S. Supreme Court on November 1, 2005; the decision, released February 21, 2006, allows the UDV to use the tea in its ceremonies in accordance with the Religious Freedom Restoration Act.

In Brazil, religious usage was legalized after two official inquiries in the mid-1980s, which concluded Ayahuasca is not a recreational drug and has valid spiritual/religious uses.

In 2005 the Santo Daime church won a court case in France allowing them to use the tea, not on the exception for religious purposes, but rather because they did not execute chemical extractions to end up with pure DMT and harmala and the plants used were not scheduled. Four months after this, the common ingredients of Ayahuasca as well as harmala were declared narcotic Schedule 1 substances, making it illegal to use or possess the tea and its ingredients.

Regardless of the drug of choice, all addicts are welcome to get treatment and join a drug program.

Related Link: Ayahuasca, Yajé, Yagé, Caapi, Vine of the Soul, Visionary Effects

Ayahuasca Journeys And Retreats In The Amazon Rainforest

Submitted by Howard G. Charing

We are pleased to present a dedicated programme in the Amazon rainforest, which is focussed on an inner and deep self-exploration and encounter with the power of the rainforest. This is an adventure into the magical world of the rainforest, and a transformative experience of the ancient mystical rituals of the plant spirit medicines.

This programme will take place in the Mishana Private Retreat Centre. We have 57 Hectares (140 acres) of land with a lodge in the Allpahuayo Mishana Nature reserve. Our lodge is located directly on the river, which is part of a 58,070 hectare nature reserve.

The uses of powerful hallucinogenic plants such as Ayahuasca and San Pedro have been developed by indigenous peoples and early civilizations over thousands of years, and their effects are highly dependent upon the context of the ceremony, the chants and the essential personality of the shaman, all of which can vary with surprising results.

Diverse urban uses have emerged recently and a few of these are spreading, while some traditional shamans travel the world, thus Ayahuasca is gaining recognition in Western civilization. But what really is the potential of these ancestral plants, and how can we get the most out of them?

In this special workshop – shamanism retreat, the Peruvian maestro ayahuasquero Alonso del Rio will be with us for 10 days and hold ceremonies with both Ayahuasca and San Pedro. Alonso will open us to a different dimension from working with a traditional shaman. He has both an Amazonian and Western background and is therefore well placed to understand the problems of modern people and help them to greater self-knowledge.

He will share his wealth of insight into Amazonian and Andean cosmology in a series of meetings with time for discussion and questions. Apart from the ceremonies, he will be offering a choice of two plants to diet: tobacco and guayusa. Both of these work with your dreams, making them more conscious and ‘real’, in order to rest the rational mind and explore more deeply inwards.

About the maestro

Alonso is a powerful maestro who interweaves Shipibo and other icaros with sacred music of his own to lead you on your journey; he is both a talented musician and an inspiring communicator of the Amazonian shamanic world. He first came into contact with ayahuasca in 1979 after spending three years working with huachuma (San Pedro). This was when he met Don Benito Arevalo, a grand Shipibo shaman with whom he developed a long relationship, and who gave him his first teachings in ayahuasca and other medicinal plants.

Later, taking ayahuasca alone as part of his traditional teaching, he says: “I didn’t feel comfortable reproducing the chants that I’d learned with my maestro, so one night I picked up my guitar and began to play what came to me and the result was surprising. From then on I was never without my guitar at ceremonies and over the years many songs came to me, set to different rhythms for ceremonies and incorporating teachings and revelations from the medicine itself.” He has published three CDs to date. Alonso lives in the sacred valley of Cusco where he runs a healing centre and a primary school for local children.

Our accommodation is in comfortable traditional cabins or tambos (dieting huts), a leaf roof supported by poles and with open sides (the most intimate way to sleep in the jungle). The beds benefit from a comfortable mattress and fly nets when necessary. The tambos are spread out to assure privacy and minimum disturbance from others. Participants have a choice of using either the cabins in the ‘Casa Grande’ annex or tambos for their retreat.

During the day when there are no activities, there will be hammocks to relax in, and you can read, or wander into the forest, or swim in the river (there is a small sandy beach). Our ceremonies and meeting will be held in either the Casa Grande with an open platform on stilts directly on the river with a magnificent view of the rainforest and star filled sky. Or our maloca (ceremonial temple), a large circular tambo made of natural materials and shaped like a womb. We will eat our meals in the lodge, the traditional meeting place, where food is cooked on a wood fire.

Single Accommodation

One of the unique characteristics of this programme is that we offer single accommodation throughout both in the hotels in Lima, Iquitos, and at our Centre in Mishana. This ensures that participants can obtain the maximum benefit from their encounter with the plants. The Diet really needs to be taken in solitude and personal retreat without distractions. This is a defining characteristic of this programme. Typically other programmes do not offer this and dormitory / shared accommodation is usually the rule. Our Tambos (individual accommodation huts) are all different and are spread out, some with more isolation than others and we also have individual accommodation rooms in the wing of our Casa Grande for those who would prefer being close to the main facilities. There are photos on the web or I can send pictures on request.


There will be opportunities to make night time dugout canoe fishing trips with Pedro our hunting guide and power boat trips along the river. There will also be a resident craftswoman to demonstrate and teach us to make the unique Amazonian crafts and textiles.

Howard G. Charing is a partner in Eagle’s Wing Centre for Contemporary Shamanism. His initiation into the world of Shamanism was sudden, which was caused by a serious accident, which resulted in severe injuries and a near-death experience. After many months of physical pain and disability, he had a transformational experience, which started him on a path to healing. If you like to know more about his work, Howard conducts “Plant Spirit Medicine” journeys to the Amazon Rainforest.

Icaros The Magical Chants Of The Ayahuasca Shamans

Submitted by Howard Charing

The Shamans of the Amazon exhibit a close union with the Natural World. This powerful emotional and spiritual bond enables them to commune with the powers of the Rainforest. Singing the chants or Icaros, is a way that this bond is expressed, and the Rainforest responds.

I recall one night time Ayahuasca ceremony, held in a small clearing in the Amazon rainforest. It was a beautiful clear night, there was no moon, and the sky was filled with hundreds of thousands of glistening stars; just looking up at the sky made my head swim. We were surrounded by trees and bushes, but could only discern their shapes and silhouettes. It felt as if I was in nature’s primordial theatre. When I had drank the Ayahuasca, the shaman started to chant his Icaros, and within a few minutes, there was the song of birds, fireflies flitting everywhere, the jungle around us was responding to the chants of the shaman. It was an exquisite experience, and the following day, when I discussed the opening experience, with the birds and insects appearing when he sang the first Icaro, he replied, “the first chant was to summon and ask the birds, and the insects for their protection”.

There are several different kinds of icaros, at the beginning of the session. Their purpose is to provoke the mareacion or effects, and, in the words of Javier, ‘to render the mind susceptible for visions to penetrate, then the curtains can open for the start of the theatre’. Other Icaros call the spirit of Ayahuasca to open visions ‘as though exposing the optic nerve to light’. Alternatively, if the visions are too strong, the same spirit can be made to fly away in order to bring the person back to normality.

There are icaros for calling the ‘doctors’, or plant spirits, for healing, while other icaros call animal spirits, which protect and rid patients of spells. Healing icaros may be for specific conditions like ‘manchare’, which a child may suffer when it gets a fright. The spirit of a child is not so fixed in its body as that of an adult, therefore a small fall can easily cause it to fly. Manchare is a common reason for taking children to Ayahuasca sessions.

The arts of the Shipibo, especially textile designs, are closely related to Ayahuasca icaros. The words of the chants are symbolic stories telling of the ability of nature to heal itself. For example the crystalline waters from a stream wash, cleanse, and purify a person who is unwell, while coloured flowers attract the hummingbirds whose delicate wings fan healing energies etc. You might see such things in your visions but the essence or core which cures you is perhaps more likely to be the understanding of what is happening in your life. These deep insights allow your inner feelings to unblock so that bitterness and anger can change to ecstasy and love. To awaken from the ‘illusion of being alive’ is to experience life itself.

The Icaros demonstrate the emotional bond between the shamans to the world of nature, and the spiritual powers of the rainforest. The Following Icaro ‘ Icaro Madre Naturaleza’ shows this relationship between man and nature.

English Translation by Peter Cloudsley

Don’t leave me, don’t leave me
My mother nature
Don’t leave me, don’t leave me
My mother nature
For if you will leave me
I would die or of the pain
My tears of desperation
My mother nature
Yes you have the gift of life
Sacred purification in you hands
Blessed mother nature

Don’t leave me don’t leave me
My mother nature
Don’t leave me, don’t leave me
My mother nature
For if you will leave me
I would die or of the pain
Tears of desperation
The white veil that your you have
As it covers this child
Clean my body and spirit
With the breath or of your lips
Dearest miraculous Mother.

Don’t leave me, don’t leave me
My mother nature Don’t leave me, don’t leave me
My mother nature
For if you will leave me
I will die of the sorrow
My tears of desperation
In the mountains or upper jungle
Where you give me peace and prosperity
Without regrets neither bitterness
Dearest pure Mother

Don’t leave me, don’t leave me
My mother nature
Don’t leave me, don’t leave me
My mother nature
For if you will leave me
I would die or of the pain
My tears of desperation
Where you Take a bath with the plants
Blessed Child put onto me
Your crown of health
Eternally in my heart


No me dejes no me dejes
Madre mia Naturaleza
No me dejes no me dejes
Madre mia Naturaleza
Por que vas i ti me dejares
Moriria o de las penas
Llantos y desesperaciones
Madre mia Naturaleza
Si tu tienes el don de la
Santa purificacion en ti manos
Benditas madre Naturaleza

No me dejes no me dejes
Madre mia Naturaleza
No me dejes no me dejes
Madre mia Naturaleza
Por que vas i ti me dejares
Moriria o de las penas
Llantos y desesperaciones
El velo blanco que tu tienes
Como cubre a esta criatura
Limpia mi cuerpo y espirutu
Con el soplo o de tus labios
Madre cita milagrosa

No me dejes no me dejes
Madre mia Naturaleza
No me dejes no me dejes
Madre mia Naturaleza
Por que vas i ti me dejares
Moriria o de las penas
Llantos y desesperaciones
En las altas o montanas
Donde pone paz y prosperaciones
Sin remordimentos ni rencores
Madre cita la pura

No me dejes no me dejes
Madre mia Naturaleza
No me dejes no me dejes
Madre mia Naturaleza
Por que vas i ti me dejares
Moriria o de las penas
Llantos y desesperaciones
Donde Banas con las plantas
Obendita criatura ponme ya
La corona de la sanidad
Muy eternal en mi Corazon

Howard G. Sharing is a partner in Eagle’s Wing Centre for Contemporary Shamanism. His initiation into the world of Shamanism was sudden, which was caused by a serious accident, which resulted in severe injuries and a near-death experience. After many months of physical pain and disability, he had a transformational experience, which started him on a path to healing. If you like to know more about his work, Howard conducts “Plant Spirit Medicine” journeys to the Amazon Rainforest.