SAN PEDRO | +40 articles

[mr peabody]

Ultimate Guide to San Pedro*

Reality Sandwich | Oct 6 2019

Echinopsis pachanoi, commonly known as San Pedro, is a cactus that contains a wide variety of psychedelic alkaloids. While the primary active ingredient is Mescaline, this cactus has some minor differences due to the other psychedelic alkaloids it contains. The San Pedro cactus naturally grows throughout the Andes mountains in Argentina, Bolivia, Chile, Ecuador, and Peru.

Also part of the Echinopsis genus is the Bolivian Torch and Peruvian Torch. These cacti are commonly confused with San Pedro due to their similar effects and appearance. They are so similar that they are all referred to as San Pedro in Spanish because of their psychoactive effects. There are however slightly different alkaloid compositions between these three species so the psychedelic experience will be different depending on which specific species you take.

Overview

San Pedro produces a psychedelic effect when consumed in activating multiple psychoactive compounds within the cactus. The primary active compound is mescaline, so the effects are very similar to pure mescaline but not the same. Due to the wide variety of psychoactive alkaloids contained in the cactus, many users report an effect akin to a stimulant as well as a psychedelic experience. The entire San Pedro experience typically lasts around ten hours.

The San Pedro cactus has been used in healing and religious ceremonies for over 3,000 years by shamans in the Andes mountains. It only grows at specific altitudes, between 6,500 and 10,000 feet, making it difficult to obtain in ancient times. The Andes shamans would grind up the cactus in a ritual bowl until it was a slushy liquid. It would then be passed around to the members of their group that were a part of this ceremony. These ceremonies would last the entirety of the night and sometimes they would hold them multiple days in a row.

The most common native name for the San Pedro cactus is materia prima which translates to “the primordial soup of the cosmos.” This name alone shows the importance that the San Pedro cactus carried in the eyes of the Andean shamans. Another name for this cactus is huachuma which translates to “removing the head.” This name comes from the belief that the San Pedro cactus can shed away your predispositions and bring you closer to heaven. Similar to the Spanish translation of San Pedro, Saint Peter was a Catholic Saint believed to hold the keys to heaven. Other names for this cactus include achuma, wachuma, aguacolla, hahuacollay, and giganton.

The scientific name for the San Pedro cactus is Echinopsis pachanoi. On average an Echinopsis pachanoi cactus’ chemical composition is roughly 90% water, 0.71% mescaline, and trace amounts of 3,4-DMPEA, 3-methoxytyramine, and tyramine. The other Echinopsis species contain similar amounts of water, but different amounts of psychoactive alkaloids. Echinopsis peruvianus contains 0.3% mescaline, and trace amounts of 3,4-DMPEA, primary and secondary amines, free phenolics, triterpenes/steroids, catechins, 3-methoxytyramine, and tyramine. The Echinopsis lageniformis contains 0.76% mescaline, and trace amounts of 3,4-DMPEA, 3-methoxytyramine, and tyramine. Despite the primary active ingredient in all three of these cacti being mescaline, they will all have slightly different effects due to the various other psychoactive alkaloids they contain.

Forms, methods of consumption

As with most psychedelic cacti there are a lot of different ways San Pedro can be consumed. The most common way in modern times is to dry it then grind it up into a powder and either put it in capsules or dissolve it into a drink. Putting the dried powder into a capsule is the easiest method since you won’t have to deal with the bitter taste San Pedro is known for. Stirring it into a drink can also help mask the taste.

A more traditional way of preparing San Pedro is by either brewing it into a tea or grinding it up into a slushy liquid. To prepare a tea or a slushy liquid, first cut it into thin, horizontal slices. It will look similar to a cut up kiwi. Then blend the slices up into a slushy liquid. From here, the slushy pulp can be consumed or it can be boiled down then strained into a tea.

Determining dosage is complicated due to the unknown amount of active alkaloids in the cactus. There can be large variances in the amount of mescaline and the other psychoactive alkaloids within San Pedro. An active dose can be anywhere from 20 to 50 grams of dried cactus skin. To make things even more complicated, the various parts of the cactus also have different concentrations of psychoactive alkaloids. The layer just beneath the skin is considered to have the highest concentration of active compounds.

Pharmacology

The primary psychoactive compound in the San Pedro cactus is mescaline, but it also contains a wide range of other psychoactive compounds in varying amounts. Mescaline is a psychedelic compound that produces visual and auditory hallucinations as well as a distorted sense of time and an altered thought process. This is caused from the compound’s similarity to the neurotransmitters dopamine and noradrenaline allowing it to bind to the 5-HT2A and 5-HT2C serotonin receptors in the brain.

Echinopsis lageniformis and Echinopsis pachanoi differ from the rest of the Echinopsis genus in that they contain higher concentrations of other alkaloids aside from mescaline. These higher concentrations of other alkaloids makes extracting pure mescaline more difficult, and their effects very different from pure mescaline than other mescaline-containing cacti. There is also some speculation within the psychedelic community that Echinopsis lageniformis contains MAOIs which can prevent the breakdown of mescaline within your body. The purest source to extract mescaline from would be the Echinopsis peruviana due to its relatively low levels of other psychoactive alkaloids.

It is becoming increasingly difficult to track the alkaloid content in the different species of Echinopsis because breeders have been crossing the lageniformis, pachanoi, and peruviana species. This creates hybrid species that have large variations in their alkaloid content. One of the hybrids from this cross breeding is commonly referred to as pachanot. It is nearly identical to the pachanoi species except it has very low alkaloid content including mescaline. The pachanot is the species that most cactus flower shops in the United States sell as the San Pedro cactus. Due to the low alkaloid content, there will be very little to no psychedelic effect if consumed.

Common side effects

According to the Center for Substance Abuse Research, common side effects of San Pedro include:

- Increased blood pressure and heart rate
- Loss of appetite
- Increased body temperature
- Impaired motor coordination
- Dilated pupils
- Heightened senses
- The perception of seeing music and hearing colors referred to as Synesthesia
- Hallucinations
- Loss of your sense of reality

When consuming psychedelic plants, there is a likelihood that they will cause what the psychedelic community calls purging. This typically occurs during the onset of the effects as vomiting or diarrhea. While this won’t occur for every user, being aware of this possibility will reduce the nervousness it could cause during a trip. A psychedelic experience could also make speaking and having sexual intercourse more difficult. One should never drive or use heavy machinery while under the effects of a psychedelic substance as it will distort your perception of space and time.

Trends

The most popular hybrids within this unique community of cactus growers is Juul’s Giant, Chemical Shaman’s Dick, and SS02. Juul’s Giant is a subspecies of the Echinopsis pachanoi. It has an especially large girth that’s nearly double the size of a standard Echinopsis pachanoi. This subspecies was created in Tom Juul’s backyard garden in San Francisco and all legitimate clones of this subspecies originated there.

Chemical Shaman’s Dick, or CSD, is a subspecies of the Echinopsis lageniformis known for its stunted but “girthy” size. It also has unique spines that are very different from other Echinopsis lageniformis. This gives it a very unique appearance that has grown very popular within the cactus enthusiast community. It has become so popular that there are even shirts available with a picture of the top-down view of the cactus.

The SS02 cactus is also a subspecies of the Echinopsis lageniformis created by Ben Kamm at his nursery Sacred Succulents. It is known for its large size growing up to 16 feet tall and with relatively short spines. The short spines cause it to grow very unique offspring. This is a very hardy subspecies so it is a great option for beginners wanting to get into growing cacti.

Around the world

Retreats in South America are a growing trend where tourists attend San Pedro ceremonies. This has become a growing industry in South America. Curious individuals can have a traditional San Pedro experience within Native communities. There is concern that if these retreats grow in scale there will be issues with over-consumption of the plant. This over-consumption happened with the Peyote cactus, resulting in it being classified as an at-risk species. It is still unclear if this will become an issue as the San Pedro grows back at a much faster rate than the Peyote.

The San Pedro cactus lasts an extremely long time if properly dried prior to storage. A fresh cactus can grow mold at a similar rate as common fruits and vegetables. The Alkaloids within the San Pedro do not degrade into toxic compounds.

How to store San Pedro

The San Pedro cactus lasts an extremely long time if properly dried prior to storage. A fresh cactus can grow mold at a similar rate as common fruits and vegetables. The Alkaloids within the San Pedro do not degrade into toxic compounds. Proper storage of San Pedro includes drying the cactus then storing in a cold, dark, and dry location. When stored properly the cactus can last for thousands of years and still contain Mescaline.

What does San Pedro taste like?

San Pedro has an extremely bitter taste due to the alkaloids it contains. Folklore originating from the Native communities in the Andes Mountains says a pure heart will not taste the bitterness. If you are aware of the bitterness and expect it, it will be less likely you will gag and potentially vomit from the taste.

What does San Pedro look like?

San Pedro has a light to dark green color with a diameter between 2.5 to 6 inches. They typically grow to heights of 10 to 20 feet with multiple branches. The tallest recorded San Pedro cactus grew to 40 feet tall. There are typically between six and eight ribs on a mature cactus. It produces yellow to brown spikes that can be up to an inch long. When it is flowering it grows white flowers at the end of its stems that open up at night. The color and shape of the flower is important in identifying which species the cactus is. After fertilization a San Pedro cactus may produce dark green fruit.

*From the article here:

San Pedro Cactus Guide: Effects, Common Uses, Safety

Our ultimate guide to San Pedro has everything you want to know about this variety of cactus that contains the natural hallucinogenic Mescaline.

realitysandwich.com

 

[mr peabody]

San Pedro, master healer

San Pedro, a psychedelic tea drunk for thousands of years in shamanic healing ceremonies, is said to effectively treat a variety of illnesses, as well as emotional and psychological problems such as depression and grief. It is made by boiling sections of the mescaline cactus Trichocereus pachanoi.

The earliest evidence of its use as a healing sacrament is a 3,500 year-old stone carving of a San Pedro shaman at the Jaguar Temple in northern Peru. Textiles from the same period depict the cactus with jaguars and hummingbirds, two of its guardian spirits, with stylized spirals representing the visionary experience.

Little has been written about San Pedro. We know it was used to heal illnesses, and to rekindle love and enthusiasm for life. We also have an account from the ethnobotanist, Richard Evans Schultes, of how San Pedro works.

It is ‘in tune with beings that have supernatural powers’, he writes. ‘Participants in ceremonies are ‘set free from matter’ and engage in flight through cosmic regions, transported across time and distance...’

An Andean shaman who describes its effects: “First, a dreamy state, then great visions, a clearing of all the faculties, then detachment, the telepathic state of transmitting oneself across time and matter, like removal to a distant dimension...”

"San Pedro is a master teacher. It helps us to heal, and awaken to a higher state of consciousness. We use it to reconnect and to realize that there is no separation between us. San Pedro teaches us to live in balance and harmony—to love, respect, and honor all things. The day you meet San Pedro, your life is changed forever.”

In the shaman's view, San Pedro heals by changing our perception of reality, of what is real and possible for us, so we can understand our true power, and the healing abilities we have. "With the help of San Pedro we can heal ourselves since all illnesses, and arise from self-deception, from the way we think and feel about ourselves and the world around us."

“San Pedro has taught me to see,” she said. “Before it I used to walk through this world asleep. Now I notice everything, I have a new respect for the Earth, for myself and for others.”

http://psypressuk.com/2012/01/12/is-...iracle-healer/​

 

[mr peabody]

How to explore San Pedro without a guide

by Jerry Toth | Jul 26, 2018

San Pedro (Trichocereus pachanoi) is a cactus native to the Andean slopes of Ecuador and Peru. It is the South American cousin to peyote, and most notably contains the psychoactive alkaloid known as mescaline. It’s a plant I’ve been working with for over sixteen years by now, strictly in-situ in Ecuador and always wild-harvested. No, I do not claim to be a shaman. I’m just someone who knows a very reliable way to prepare this cactus for consumption and who has a few insights to share about its usage.

In recent years, there has seen an explosion of interest in Ayahuasca and, to a lesser extent, San Pedro. Both of these plant medicines are found in Ecuador. In fact, wild San Pedro cactus grows only a few hundred kilometers from the native range of the Ayahuasca vine and its various DMT-containing companion plants such as Chakruna. Whereas Ayahuasca and Chakruna are lowland Amazon species, San Pedro prefers the mid-elevational valleys and slopes on both sides of the Andes. In Quechua, it’s called Huachuma or occasionally Wachuma.

Like Ayahausca, San Pedro has been used for healing purposes and to open doors in the minds of people for thousands of years. Only recently have these plants found their way to a broader audience in distant countries. As of a few years ago, I was the only person I knew who had consumed San Pedro, and now I know a few dozen people who’ve tried it. However, all of these people have only tried it as part of a collective ceremony, usually administered by a guide in a land far outside of San Pedro’s native range. I have nothing to say against that way of doing it, because I’ve never done it that way. I’ve only done it my own way, from wild cacti that I harvested and prepared myself and consumed by myself. For those of you interested in exploring San Pedro in this way, here’s what I can tell you.

If you wish to find San Pedro growing in the wild in Ecuador and Peru, there are plenty of places to do it, but it does take some searching. Your best bet is the eastern slope of the Andes, within the elevational range of 1,800 to 3,000 meters above sea level. Fortunately it’s not like trying to distinguish psilocybe mushrooms from poisonous look-alikes. To the untrained eye, there are a few other species of cacti that vaguely resemble San Pedro, but once you’ve trained your eye, it’s a fairly easy cactus to distinguish. Pictures and detailed descriptions of San Pedro are readily available on Wikipedia, Erowid, and other online resources.

It bears mentioning that you don’t have to venture to Ecuador or Peru to find this cactus. San Pedro is cultivated and sold as an ornamental cactus in many parts of the US, particularly in the southwest and western states. The cactus itself can be legally purchased in florist shops and tree nurseries in these regions, and it is widely grown in gardens in the Ecuadorian cities of Quito and Cuenca and the Peruvian city of Cusco, to name just a few.

I know of a few people who have prepared and consumed garden-grown San Pedro. The domesticated cultivars are also well-endowed with mescaline — supposedly representing 1% of it’s dried weight, the same as wild San Pedro — although I wonder if the experience would be different. My sense is that it would be different, to some extent, but I really don’t know. If anyone has any information on this, I’d be interested to hear from you.

I first traveled to Ecuador in 2002 and I’ve been living there, for the most part, since 2006. All of my experiences with San Pedro have come from cacti harvested from a single valley in this country. The first time I did it, in 2002, I really didn’t know what I was doing. I was staying at a beach in Ecuador and I randomly met a Peace Corp volunteer who told me about San Pedro. She told me that someone explained to her the entire process, and she followed the instructions and did it by herself and it was the single greatest experience of her life. She verbally passed on these instructions to me, and a few days later I left the beach and headed east across the Andes and went to the exact same place she told me to go and I did everything more or less the same way she explained to me. And everything she said was true.

My entire relationship with this woman was limited to this conversation. I didn’t write down her name or her contact information and we never stayed in touch, so I have no way of thanking her. All I have is the knowledge that was passed down to her and that I am now passing down to you. The only detail I won’t share is the name of the specific valley. But you’ll be able to figure it out if you investigate the matter further.

Once you get there, or wherever you find it growing wild, give yourself an entire day for harvesting and preparation. Start by hiking up into hills in the morning, and bring a knife and backpack. Wild San Pedro cacti can grow to great heights for a cactus — more than twice the height of a tall man, with as many arms as a small tribe of people. Once you find a cactus that feels right, it is customary to first ask permission to harvest one of its arms. It’s a cactus, so it won’t answer you in human language. But I feel like the asking is important.

Choose an arm that is the size of your own forearm, as measured from your elbow to the end of your balled-up fist, and roughly the same girth. I personally err on the side of slightly larger than this, but not much larger.

Put the arm-length segment of cactus in your backpack and hike back down to wherever you’re lodging. Ideally, you’ll want to lodge in a place where you have free reign of the kitchen for about seven hours. That’s the time it will take you to prepare the cactus and boil it down. The only equipment you need is a knife, a stove, a pot, water, and a strainer. Anyone can do it.

The first step is to remove the spines from the cactus. Use the tip of a small knife for this. Remove each spine, one by one, and discard them. The second step is to remove the thin, semi-translucent waxen layer of skin that encases the cactus. It’s almost like removing dead skin that’s starting to peel after a sunburn — which I say only to illustrate how thin this layer is and also how it is best removed. Use a knife to get under this thin waxen layer and peel it off, and then discard it.

Once the waxen skin is removed, a layer of wet green pulp will be fully exposed — and this is what you want. This layer of green pulp only extends a few millimeters deep. Below the green pulp is a layer of white pulp. Use a knife to remove the green layer, but not the white layer. Inevitably, some of your green cuttings will include some of the white layer, and this is okay. The white layer won’t hurt you — it just doesn’t taste very good and it’s not rich in mescaline. Most of the mescaline is stored in the green layer, so this is what you want to focus on. Try not to miss any of the green — you want all of it.

By the end of this process, you will have a bowl full of green shavings of cactus. Imagine if you were shaving the external part of a carrot, but instead of using a vegetable peeler, you use a knife, and thus your shavings are slightly thicker. That’s pretty much what the green shavings will look like, in terms of their size and width.

Put these shavings into a big pot with about one liter of water, and put this pot over a medium flame for three hours, stirring occasionally. After three hours, you will have about one cup of green liquid. Pour this concoction through a strainer and let the liquid cool.

But you’re not done yet! Put the cactus shavings back into the pot and add another liter of water, and do a second boiling. For the second boiling, I always only do it for two hours, and this has always worked, so that’s what I recommend. Once the two hours are up, pour the liquid through a strainer and mix it with the first batch of liquid. After a combined five hours of boiling it down, I usually end up with approximately 0.5 liters of green liquid in total. If you end up with a little bit more or a little bit less, I wouldn’t worry about it. The important thing is to reduce the liquid for several hours over a fire, because this is what you’re going to drink.

Note: this is not the only way to prepare San Pedro cactus. I know of one technique that employs a blender and another technique that involves drying the pulp and grinding it into a powder. All of the above work, but the method I use has worked so perfectly for me, every single time, that I see no need to deviate from it even to the slightest degree.

Once I’ve finished boiling down the potion, I let this sit overnight. I eat a light, healthy dinner and get a good night’s sleep. The journey will begin the following morning.

This brings us to the matter of set and setting. It is absolutely imperative to choose a beautiful, peaceful, and secluded place outside. You’re basically going to spend the entire day making love with the natural world, so choose this place very wisely. You want it to be a place where it’s comfortable to do things like lie down on the ground and kiss flowers and stuff (seriously). It’s okay to have a house or hut or tent nearby, to serve as home-base during the more reflective second half of the experience. But even your shelter should feel open and connected to the outside. In my opinion, consuming San Pedro in an urban and/or indoor environment is a terrible idea and I very strongly advise against this.

I would also advise against doing it in a public park. You’ll want to choose a place where you’ll be alone or in the company of only those people who you intend to do this with. You will not want to interact with any random “outside” people during the entire process, nor will you want them to be looking at you while you’re staring at tree bark, etc.

I’ve done most of my San Pedro experiences by myself, which was ideal. One time I did it with one other person, and this was also a very special experience. However, I’ve never done it with a group or with a guide/shaman. A couple of times I’ve been invited to do it with a guide, but I always end up turning it down. I’m sure it would still be a remarkably positive experience, and for some people a guide is probably the better way to do it. So I’m certainly not recommending against the use of guide. Over the years I’ve just developed my own process and it’s always worked so perfectly well that I just don’t see any need to change it. It’s a personal decision.

The subject of ceremonies is an interesting one. Although I’ve never participated in a San Pedro ceremony, I have participated in numerous Ayahuasca ceremonies. In the case of Ayahuasca, I do believe that a group setting and a proper guide is important. I think that ceremony, in its most fundamental sense, is also important. But I question the orthodoxy of group-based ceremonies that I’ve begun to see in the plant medicine community. It brings to mind the difference between Church and spirituality. Can spirituality be experienced inside the interior of Church, while a man sings to you from the pulpit? Yes, for some people it can. But spirituality is certainly not limited to Church, and for some people it is more easily accessed alone.

I’ve also never observed a strict dietas before consuming San Pedro. It’s probably not a bad idea, and if you are inclined toward dietas, I would recommend it, but I don’t believe it’s necessary. At the very least, be mindful of what you eat the day beforehand. Be sure to properly hydrate yourself the day before. During the trip itself, you don’t want a stomach full of water, especially in the morning, but don’t dehydrate yourself either.

This brings us to another another important point. I was surprised to learn that many orthodox San Pedro ceremonies begin at nighttime, similar to an ayahuasca ceremony. I’m sure there is some value to this, but I’m a strong believer in drinking San Pedro in the morning. It’s a 16-hour experience, and you will want to spend much of that time communing with the natural world.

On the morning of the trip, I typically wake up around 7am and eat an extremely light breakfast, mostly of fruit. About an hour later, at around 8am, I drink the first installment of the liquid. San Pedro does not taste nearly as disagreeable as Ayahuasca, but it definitely does not taste good. To help it go down, you can try mixing it with some honey or home-squeezed orange juice or simply chug it. I also don’t drink it all at once. I usually break it up into three installments. At 8am, I drink one third of it, and then give my stomach about a half hour to adapt. Then I drink another third, and wait.

It takes a long time for mescaline to come on. There is a funny line in “Fear and Loathing in Las Vegas” about this, although I assume Hunter S. Thompson was referring to synthetic or powdered mescaline. He certainly wasn’t drinking a wild-harvested San Pedro potion. But the comment rings true.

In any event, don’t worry — it will definitely work. Just be patient. For the first hour or two, you will feel the machinations of a strong medicine in your stomach and throughout your body. I’ve never purged from San Pedro, but it certainly has been known to happen. I always feel some light nausea and something of the restlessness that can be felt shortly after consuming psilocybin mushrooms. But also there is this very interesting sensation that something truly amazing is about to happen. Try to focus on that side of it, rather than the light nausea. It’s not that bad.

After almost two hours, it starts to come on, and this is a glorious feeling. Once it has started and I feel confident that it’s going well, this is when I usually drink the last third of the potion. I have never declined to drink the entire potion — I always end up drinking all of the liquid that I’ve prepared. I’ve also never felt like I didn’t have enough. The dosage has always been perfectly spot-on, without exception — which is somewhat rare, in the annals of psychedelic exploration.

For the next four or five hours, you will be “peaking.” Even at the peak, I have always found it to be a very manageable and wonderfully positive experience. This is not the case with some guided San Pedro ceremonies that I’ve heard about. I’ve spoken with a few people who felt that San Pedro was too intense for them. Using the method of preparation I outlined above, I’ve never had a negative or even an overly-intense experience with San Pedro. I have had a few unnervingly intense moments with Ayahuasca, but never with San Pedro.

The shamanic/plant medicine community likes to refer to Ayahuasca as the grandmother, whereas San Pedro is said to have more of a masculine energy. I don’t entirely agree with this conception of San Pedro. If San Pedro is meant to represent the masculine side of the energy spectrum, I would describe it as a very gentle grandfather, compared to the tough-love grandmother that is Ayahuasca. But this is just me (and all of us) trying to put an extremely complex process into a tidy little box. I feel like a day spent with San Pedro is like a day spent in the arms of Mother Earth, pressed closely to her bosom…or something like that. Obviously these are all imperfect analogies aimed at describing something ineffable.

My point is that there is no need to fear the San Pedro experience, which distinguishes it from the Ayahuasca experience. Ayahuasca has employed a wide range of methods to teach me what I’m supposed to be taught, and some of those methods were sweet and some of them were forceful. In fact, one of the greatest lessons that Ayahuasca can offer is precisely on the subject of Fear itself and how to overcome it. It does this by simulating Fear while simultaneously giving you the tools to go inside Fear and demystify it — a therapeutically genius tactic, in many ways.

San Pedro does not work this way. It will infuse you with some of the most important messages you will ever receive during your time in this life, but it does so with an infinitely soft and gentle voice. San Pedro prefers to communicate truth through beauty. Beauty and the laws of the natural world comprise its language, and these are infused with an indescribable sense of joy that persists throughout the entire day.

The San Pedro joy is not merely a frivolous feel-good joy — although it certainly does feel good. Rather, it is a deeply-penetrating joy with connective power. For a few hours particularly during the peak, you will probably feel pulled towards the ground. You will want to lie down on the earth and look up at the clouds and at the veins in your hands and at rocks and bugs and any other manifestation of the physical universe, and all of these elements will impress upon you the same understanding. You will feel things just as much as you see them, and everything seems to be the bearer of essential truths that you’ve forgotten and needed to be reminded of.

I’ve never covered my eyes with eye-shades during the San Pedro experience, and frankly I can’t imagine wanting to do that for any great length of time. Once again, I am biased in favor of my own personal methods, and I’m sure the eye-shades-on-a-couch-with-music approach also has its virtues. It just seems to me a squandered opportunity. Your powers of vision are never so acute as they are with San Pedro, and I think it would be a shame to deprive yourself of this element of the experience. (Note to ophthalmology and vision researchers: the short-term enhancement of visual acuity caused by mescaline may be something worth exploring).

By the time mid-afternoon very slowly rolls around (although of course time will have an entirely different meaning), you will probably want to sit up and maybe even walk around and explore the woods and streams a bit, or you’ll be content to mosey around the garden. Then a few hours later, when the sun starts to get low, you’ll enter into the very long and productive backend of the trip, whereupon your task now is to assimilate the flood of sensations and revelations that you just experienced and are continuing to experience.

Even when night comes, the trip will still not be over. For me, this is usually the phase in which I feel a burst of forward-looking wisdom. It is an opportunity to refine your direction in life, to set a new course or simply to fine-tune it. If ever there is a time to establish intentions for the coming year or for your entire life, this is it.

If you’re wise, you have chosen a night with a good moon, and if you’re lucky, the sky is clear. For some reason around midnight I always end up going for a walk in the moonlight. What I do on these walks, more than anything, is bask in a sense of gratitude for not only this blessed day that I have just lived, but for the opportunity to exist as a part of this whole thing.

I’ve noticed that bedtime usually comes around 2am. This is a full 16 hours after the moment that the cactus is first taken into the body, but the experience never feels too long. There is an arc to the experience, which rises and hangs in the heights and then very gradually and peacefully falls. The next morning you wake up and begin the rest of your life.

I only do this about once every five years. I don’t feel the need to do it more frequently than that. I would also say that the most important trip was the very first one. Once you have spent a day with San Pedro, all the power of it never really leaves you. For example, I credit San Pedro with convincing me to make rainforest conservation part of my life’s work, which I am still carrying on to this day. There is currently a 1,600-acre rainforest preserve in Ecuador that was born from my second San Pedro experience. Likewise San Pedro is the reason that I’m not particularly scared of dying, and it’s also one of the reasons that I’m happy to be alive.

San Pedro is probably not for everyone, and anyone who follows these instructions will surely have an experience that is different from the experiences that I’ve had. This is just one person’s account of a human being’s relationship with a legitimately magical cactus and the mystical experience that it has the capacity to unlock. I hope there is someone out there who finds this useful.

DIY Mescaline: How to Explore San Pedro Without a Guide

How to harvest, prepare, and consume San Pedro cactus by yourself, and what might happen when you do.

medium.com

 

[mr peabody]

A Century of Mescaline

Chacruna | 30 Apr 2021

Mescaline was first synthesized in 1919 by the chemist Ernst Späth in the laboratories of Vienna University, from the organic base of 3,4,5-trimethoxy-benzoic acid, an oil found in eucalyptus. It was the first of the compounds that we now call “psychedelic” to be created in the laboratory, and, over the next century, it would make a distinctive contribution to Western science, medicine, art, and literature.

The compound had originally been isolated from the peyote cactus in 1897 by the chemist Arthur Heffter in Leipzig, Germany. Heffter had painstakingly separated out the resins and alkaloid contained in the cactus and determined by self-experiment that the main psychoactive or vision-producing ingredient was an alkaloid he named “mescaline,” after mescal, an alternative name for peyote.

Ernst Späth’s laboratory synthesis of the compound established that mescaline’s formula was 3,4,5-trimethoxyphenethylamine, slightly different from that structure that Heffter had proposed. But it also changed its identity, from a plant extract to a “pure white drug,” a product of modern pharmacology. Just as pure cocaine had become a standard pharmacy product, with its botanical origins in the coca leaf reduced to a footnote, mescaline now joined the ranks of modern research chemicals. Späth proceeded to synthesize several more organic compounds with similar molecular structures, including ephedrine in 1920. That same year, the Merck pharmaceutical company in Darmstadt, Germany, brought mescaline sulphate to market in vials of sterile solution suitable for injecting.
​

Mescaline was mentally disorienting, and often produced intense changes of mood, ranging from euphoria to anxiety, but under the correct dose, it was possible for experimental subjects to describe the complex visual imagery to researchers as they were witnessing it.​

From the beginning, mescaline was of particular interest to scientists for its ability to induce “hallucinations” or visual imagery, typically experienced as “entoptic phenomena”: vivid geometric patterns visible with the eyes closed. These were studied by psychiatrists who connected them to the symptoms of psychosis and the newly created diagnosis of schizophrenia, and by neurologists and cognitive psychologists seeking to identify the optical and brain mechanisms that caused them. “Hallucinations” were an elusive mental phenomenon: They were hard to study, as the contexts in which they were typically experienced—psychotic episodes, high fevers, or other drugs such as scopolamine—made subjects disorientated and hard to communicate with. Mescaline was mentally disorienting, and often produced intense changes of mood, ranging from euphoria to anxiety, but under the correct dose, it was possible for experimental subjects to describe the complex visual imagery to researchers as they were witnessing it.

The most extensive mescaline trials of the 1920s were conducted by the neurologist and psychiatrist Kurt Beringer at Heidelberg University’s psychiatric hospital. Over several years, Beringer injected 60 experimental subjects with Merck’s mescaline solution, often several times, in doses ranging from 200 to 600mg. His eventual report, Der Meskalinrausch (1927), included an appendix of over 200 pages of subjective reports, with detailed experiential accounts and occasional drawings of mescaline hallucinations. Beringer attempted to separate the effects of the drug into three categories: abnormal sensory phenomena, changes in conscious attitudes, and abnormal mental states, but found that they blurred together. His attempts to connect the subjects’ various responses with their different personality types were similarly inconclusive: The hallucinations appeared largely autonomous, with no obvious relevance to the individual who was experiencing them.

The psychologist Heinrich Klüver, working at the University of Chicago, studied Beringer’s reports and made further experiments on himself. He noted that many of the abstract and geometrical motifs described by user of mescaline could be reduced to a short list of underlying patterns, such as spirals, lattices, cobwebs, and tunnels that he called “form-constants.” In his 1928 monograph, Mescal, he speculated that these grids of visual interference offered evidence for how the eye and brain worked together to construct vision, and how mescaline interrupted it.

Klüver’s “form-constants” have been influential across many fields: the art historian Ernst Gombrich drew on them in studying the history of decorative motifs, and more recently, the archaeologist David Lewis-Williams has used them to interpret prehistoric cave paintings as the product of altered states of consciousness. Klüver, however, believed that the analysis of form-constants failed to capture the sense of awe and meaning that was an intrinsic part of the mescaline experience. Other researchers also felt that standard laboratory studies of mescaline were limited, and by the 1930s, several were enlisting writers, philosophers, and artists to describe the experience more fully.
​

In 1936 two psychiatrists at the Maudsley psychiatric hospital in London gave mescaline to a group of British surrealist artists and compared their work with that produced by their psychotic patients.​

In 1932, Romania’s leading neurologist, Gheorghe Marinescu, enlisted several artists to paint and respond to music under its influence. In 1934, the Berlin doctor Ernst Joël gave mescaline to the philosopher Walter Benjamin, and in 1935, Jean-Paul Sartre was injected with it at Saint-Anne Hospital in Paris by the psychiatrist Daniel Lagache. The Polish avant-garde artist Stanislav Witkiewicz, under the supervision of the Krakow University psychologist Stefan Szuman, painted portraits on Merck’s mescaline, and credited the drug as co-creator of the works. In 1936 two psychiatrists at the Maudsley psychiatric hospital in London gave mescaline to a group of British surrealist artists and compared their work with that produced by their psychotic patients.
​

A handful of psychiatrists, such as Walter Frederking in Hamburg, began experimenting with its use in talk therapy, and found it produced dreamy states that could be useful in eliciting childhood memories and symbolic associations.​

Studies of this kind focused the attention of psychiatrists on the similarities between some of the effects of mescaline—hallucinations, distortions of time and space, disordered thinking—and the symptoms of schizophrenia. During the 1950s, psychiatry took a biomedical turn, and it was widely studied as a “psychotomimetic” that might hold clues to the chemical basis of the condition. It became cheaper and more widely available after 1951, when a new synthesis was published that started with gallic acid, a precursor chemical commonly used in industrial pharmacy. Mescaline’s metabolic and endocrine markers were studied in tissues and laboratory animals, and it was given experimentally to hospital patients with diagnoses of schizophrenia. A handful of psychiatrists, such as Walter Frederking in Hamburg, began experimenting with its use in talk therapy, and found it produced dreamy states that could be useful in eliciting childhood memories and symbolic associations.

Mescaline was brought to wide public attention by Aldous Huxley, who in 1953, was given an oral dose of 400mg by the psychiatrist Humphry Osmond. Osmond had been experimenting with it at the Weyburn psychiatric hospital in Saskatchewan, Canada, and was interested in its relation, not only to schizophrenia, but to mystical and religious experience. Huxley described his experience of “self-transcendence” in his bestselling account, The Doors of Perception (1954). He and Osmond felt that the clinical descriptions “hallucinogen” and “psychotomimetic” connected the experience too closely to mental illness, and in 1956, they coined the word “psychedelic” to capture its mystical and mind-expanding potential.
​

For 30 years, mescaline had been the only drug of this kind, but in the late 1950s, it was challenged by the arrival of LSD.​

For 30 years, mescaline had been the only drug of this kind, but in the late 1950s, it was challenged by the arrival of LSD. Their effects were comparable in many respects, but their potency differed greatly: A gram of mescaline was around three doses, whereas a gram of LSD was many thousands. This made LSD more intriguing to neuroscientists, as it appeared to act on the brain with far greater precision. It also made it much cheaper than mescaline as a research chemical, and by the early 1960s, it had largely replaced it.

In 1962, the Food and Drug Administration tightened its rules on psychedelic research, raising the standards required to license human trials, and the use of both drugs declined. When the psychedelic counterculture emerged a few years later, the same economic factors made LSD the street psychedelic of choice. Underground chemists such as Augustus Stanley Owsley were able to synthesize millions of doses of LSD for the same cost and risk as small batches of mescaline, which was synthesized only rarely for a smaller connoisseur market.
​

Perhaps the most consequential mescaline trip of the era was that taken in 1960 by the chemist Alexander Shulgin, which inspired him to explore the relatively neglected field of mescaline relatives and analogues.​

Perhaps the most consequential mescaline trip of the era was that taken in 1960 by the chemist Alexander Shulgin, which inspired him to explore the relatively neglected field of mescaline relatives and analogues. He synthesized a series of related phenethylamine compounds, including MDMA (ecstasy), which had originally been developed by Merck in 1912, and developed novel compounds such as 2C-B, with visual effects comparable to those produced by mescaline. Shulgin’s 1991 book PIHKAL detailed the chemistry and effects of dozens of new phenethylamines, many of which have found niches as research chemicals and illicit psychedelics.

Pure mescaline is still supplied in sulphate or hydrochloride form by pharmaceutical companies, including Merck and Sigma-Aldrich, although its use is tightly controlled and, in recent times, has been largely limited to forensic analysis and criminal toxicology. Other psychedelics, such as psilocybin, LSD, ketamine, and MDMA are now being developed for psychotherapeutic applications, but mescaline has thus far been overlooked; in part, because the strict legal controls imposed in the 1970s have made it difficult to license, and also because the duration of its effects —often up to 12 hours—make it less attractive for clinical use than shorter-acting compounds. In 2020, however, the California-based pharmaceutical company Journey Colab announced their intention to seek FDA approval for mescaline as a mental health treatment. A century after it was first synthesized, the first psychedelic is being rediscovered.

A Century of Mescaline

This paper provides a history of the process in which mescaline was synthesized, and 100 years of research involving it. Among these researchers were Ernst Späth, Arthur Heffter, Humphrey Osmond, Aldous Huxley, and Alexander ‘Sasha’ Shulgin. Today, there has been movement for researchers to...

chacruna.net

 

[mr peabody]

​

A beginner’s guide to understanding sacred cacti*

by Mary Carreon | DoubleBlind | 9 Apr 2021

Psylocybin mushrooms are en vogue. In fact, they’ve pretty much become the emblem of the psychedelic revolution. But, they’re not the only natural and widely accessible entheogen that’s capable of bringing us eye-level with the mysteries of the universe. On par with psilocybin or ayahuasca, several types of succulents also have the power to lift reality’s veil and connect us to the divine, through naturally-occurring mescaline, 5-MeO-DMT, and DMT.

The DMT and 5-MeO-DMT in the Delosperma succulent is less intense because it’s hard to extract it into a smokable form. It’s generally taken orally. The fractal-essence and astral travel of DMT and 5-MeO is still present, but it’s not as all-consuming and easier to keep a tether to reality.

Read: What Is Mescaline? A Guide to this Cactus-Derived Psychedelic

It’s easy to over do it because the onset of cacti-mescaline can take upwards of five hours to hit. The effects often include seeing patterns, hallucinations, feelings of stimulated euphoria, synesthesia, and watching scenes from your life project onto the backs of your eyelids.

“Cacti are the keepers of the matrix,” says Max Montrose, a cacti educator and evangelist from Colorado. But what does that mean, exactly? “Eat a cactus,” he says. “It will explain everything to you—from why you’re here to the current state of the world.”

The use of sacred cacti traces back thousands of years. Peyote has a long history of shamanic use by Indigenous groups in Mexico and Native American tribes. Huachuma (pronounced “whock-uma”), or San Pedro cactus, was used by Indigenous communities in the Andes as far back as 4,000 years ago. The spirit of mescaline-containing cacti can radically alter one’s perception of the world through storied images that can feel like wisdom coming from an elder.

Montrose says these plants have a way of explaining the present to us from the perspective of the future. In other words, cacti can give us unique insights about the here and now, including how to be here now—an adage we all need a reminder of more than ever at this time in history.

But there’s a lot to know about cacti before jumping in, particularly when it comes to the racial and environmental impacts associated with Peyote. Here’s what you need to know before meeting your ancestors through the cacti portal.

San Pedro, Peruvian Torch, and Bolivian Torch

“Huachuma” is the native name for San Pedro, the long, columnar mescaline-containing cacti. It means “removing the head” in the indigenous language of the Quechua people who lived in the Andean highlands from Ecuador to Peru. “Huachuma” eventually became known among Spanish settlers, who invaded South America, as “San Pedro”—”Saint Peter” en Español—which is ironic since they associated the cacti with devil worship.

“Saint Peter is the Catholic saint believed to hold the keys to the gates of heaven,” says Acacia Komodo, an entheogenic plant enthusiast from San Diego County. “And it’s true. Huachuma is the gateway to heaven.”

Often sipped as a tea, San Pedro actually refers to a few types of Trichocereus cacti—all of which can produce visions of sacred geometry, emotional breakthroughs, and heightened sensitivity. Aficionados differentiate the varietals by using their scientific names. Popular San Pedro strains include Trichocereus pachanoi (often just called “pachanoi”), which is the most common, as well as the Peruvian Torch cactus, (“peruvianus” for short), and the Bolivian Torch cactus, referred to as “bridgesii” by cacti heads.

One of the ongoing debates within the cacti community is over which San Pedro variety is the most potent. It’s argued that the pachanoi and peruvianus can be hit-or-miss. “They can have varying levels of psychedelic and psychoactive alkaloids,” says Dean Karras, a Trichocereus collector from Southern California. “Some of that has to do with how it was cultivated, seasonality, how much sun it got while growing, and the fertilizer it was given.”

While a number of online reports swear by the pachanoi and peruvianus, Karras says bridgesii’s are known for their consistently potent effects. “If you’re interested in exploring San Pedro cacti, it’s probably best to try several variants to figure out which one works best for you. That way, you can start to create an intentional relationship with that one plant. But it’s common knowledge among psychonauts that there are no ‘dud’ bridgesii’s.”

The peyote problem

Peyote, or Lophophora williamsii, is the most well known psychoactive cactus. It was sucked into the psychedelic whirlwind of the Sixties counterculture—thanks, in part, to Carlos Castaneda’s 1968 book The Teachings of Don Juan, which was later found to be a fictionalized account of the writer’s interactions with a mysterious Mexican-Indian shaman. But, tourism compounded with poaching, urbanization, silver mining, cattle ranching, and federal laws have all set the small, spherical cacti on a path to extinction.

While fascinating, the history of peyote is complicated, frustrating, and oppressive. Having a simple conversation about the cacti can even mirror these qualities. That’s because you’re never really just talking about peyote—you’re discussing race, environmentalism, and politics. We can blame the US Government for this. No shock there. But from the time the cacti was introduced to the native tribes north of the border by Indigenous Mexicans in the mid-1800s, to recent attempts to decriminalize the cacti, one thing is certain: US policy consistently fails to consult Native Americans (for anything, but particularly) when it comes to crafting policies around peyote.

“Let’s call it what it is—it’s racist policy,” says Dawn Davis, a tribal person belonging to the membership of the Shoshone-Bannock Tribes of Fort Hall, Idaho. “That’s exactly why peyote was made illegal in the first place.” Davis explains that one of the core issues with the reform of peyote laws is the absence of government to government relations that tribes have with states and cities. “It is being completely left out. So these cities that are passing resolutions are not abiding by the responsibility to have the government to government connection. They’re failing to acknowledge it altogether, and it’s demeaning to the sovereignty of tribes.”

Peyote is a religion—not just a cacti. It was a religious practice of Indigenous peoples long before the United States became a country. The US Government made Peyotism illegal in 1888 and it wasn’t until the American Indian Religious Freedom Act of 1978 that Native Americans were given legal protections to practice their religion openly. That’s partly why the Native American Church (NAC) stands against non-Natives using or interacting with peyote at all: Colonial laws systematically eroded inidigenous freedom to engage in cultural and spiritual practices.

In 1991, the US Supreme Court made it illegal for people with less than 25 percent Native blood to use or interact with peyote in any way. This law creates a unique environmental problem: If no one outside the NAC is legally allowed to interact with the cacti, how will it survive? “With any other severely endangered plant, the solution would be to grow it and reintroduce it into the habitat and protect the habitat,” says Megan Escalona, a cacti nursery owner from Southern California. “Peyote is one of the only plants illegal to grow, which is interesting considering its alkaloid profile is quite similar to San Pedro, which is totally legal to grow.”

Prickly legality

Conveniently, San Pedro is legal to purchase, cultivate, and possess. It takes between two to five years for it to reach maturity when growing from seed, and it can be purchased all over the country. But here’s the catch: It’s illegal to consume this cacti, as mescaline is considered a Schedule I drug.

Peyote, on the other hand, takes 10 to 20 years to grow and is completely illegal to purchase, cultivate, possess, pick out of the ground, and consume—unless you’re affiliated with a government-sanctioned peyote religion, such as the NAC. Otherwise, peyote is considered a Schedule I drug.

Davis explains that decriminalization gives people the false belief that they are allowed to possess peyote. “State law does not supersede federal law, so even though it’s now lumped in as a lowest priority offence in some places, it’s still a Schedule I drug and federally illegal.”

Aside from mescaline, both peyote and San Pedro have remarkably similar alkaloid profiles. Karras and Escalona argue that most people likely couldn’t differentiate between the effects of each cacti.

Those who wish to work with mescaline-containing cacti are urged by Natives to use San Pedro rather than peyote because it is not endangered or tied into an ancient religious practice most non-Natives know nothing about—and both cacti elicit similar experiences. Do people outside the NAC still use and grow peyote? Yes. Should they (or you)? That answer depends on who you ask. Most people will tell you it’s easier to work with San Pedro because it’s much easier to grow and propagate. But, before diving into a 12 to 15 hour mescaline trip that could put you eye-level with God or your ancestors, be sure to check your privilege—regardless of the cacti you consume.

*From the article here :

Keepers of the Matrix: A Beginner’s Guide to Understanding Sacred Cacti

Mushrooms are en vogue, but what about the droves of psychedelic cacti? Read on at DoubleBlind.

doubleblindmag.com

 

[mr peabody]

Peyote | Chemistry, Effects, and Brain Science*

by Tessa Eskin | PSYTECH | 3 May 2021

For over 6000 years, shamans, healers, and ‘roadmen’ have used Peyote as a conduit for communion with the spirit world. Lophophora williamsii is a cactus stemming from the Cactaceae family, native to the dry regions of northern Mexico and the southern US. The fleshy cacti store alkaloid mescaline in their crowns as a defense against predators. This compound is deadly to small animals. But when ingested by humans, peyote produces hallucinatory and mystical effects. Many consider the cactus sacred to this day.

Across North America and Mexico, practitioners have held peyote ceremonies for expansion of consciousness and psychological healing. These ceremonies center on a deep respect for the cacti, believed to connect humans to the ‘Great Spirit’ or ‘Creator’. Peyote entered the western annals in 1560, when the Spanish priest Bernadino de Sahagún recorded its use by the Aztecs. In 1638, Hernandez, the naturalist of Philip II of Spain, recorded the first botanical description. By the early 1900s, Peyote was an established treatment for snakebites, burns, rheumatism, toothaches, fever, and scorpion stings.

The US federal government outlawed its use in 1967, with special exemption granted to the Native American Church for ceremonial purposes. The American Indian Religious Freedom Act Amendments of 1994 allowed selective use in religious services, but peyote is still categorized a Schedule 1 substance. This may soon change, as current studies investigate mescaline as a treatment for mental health disorders, including schizophrenia, addiction, OCD, and dementia.

Preparation & effects

Peyote buttons grow on the crown of the cacti. The small discs are cut and dried, then often chewed or boiled into a psychoactive tea. Some cook the buttons in a pressure cooker, producing a tarry material then formed into pills. Others sprinkle the dried buttons onto tobacco or cannabis for inhalation.

Peyote takes effect within 30 minutes of ingestion. For most, the trip starts with an increase in heart rate, blood pressure, and temperature. Following this, the first two hours often include nausea, sweating, and chills, which dissolve into a calm, accepting state. Then, the psychedelic effects kick in, reaching a peak at 2-4 hours that gradually declines over the next 8-12 hours. Many liken it to the effects of LSD and psilocybin, with similar optical and audio distortion, altered perceptions, and intensified emotions. Like all psychedelics, the experience depends on potency, dosage, mood, setting, and the user’s mental health history.

The peyote experience

Peyote ceremonies often last throughout a sleepless night, and generally include blessings, chanting, and drumming. Many set a personal intention, such as health, spiritual guidance, or accepting the loss of a loved one. The trip often features a “mystical transcendental state” and a dreamlike high. Many report a feeling of oneness and unity, euphoria, self-realization, enhanced empathy, and ego-death. Visuals become heightened, with vivid colors and optical distortion as the environment appears to melt and breath. Some report visions of geometric patterns and entities, such as a little green man, or plant spirit often called “Mescalito”.

Those who embark on the peyote journey do so for spiritual cleansing, insight into the self, and connection to the cosmos. The purging aspect can unroot deep fears and negative emotions, resulting in a peaceful afterglow. Additionally, the effects encourage creativity, compassion, and gratitude, and even alleviate anxiety, depression, PTSD, and addiction. Many emerge with a deeper understanding and acceptance of their place in the grander scheme of things.

Chemistry

The main psychedelic agent in peyote is mescaline, a morphine-like alkaloid causing sedative-soporific symptoms. It is a derivative of phenethylamines, referring to substances with psychoactive and stimulant effects. According to a report published in the Oxidative Medicine and Cellular Longevity journal, mescaline directly impacts the central nervous system. It is absorbed through the intestinal tract and processed through the pancreas, liver, kidneys, and spleen. It then binds to serotonin receptors in the brain, stimulating the cortical area.

Mescaline is responsible for the vivid visual hallucinations and distorted perception of time and the self during a peyote experience. The psychedelic crosses the brain barrier and binds to virtually all dopamine, serotonin and adrenaline receptors, similar in structure to LSD and psilocybin.

Studies indicate that mescaline may improve blood flow and prefrontal cortex activity, enhancing problem-solving, emotional regulation, and behavior. This may be why peyote is considered to boost creativity. With prefrontal cortex activity linked to psychological disorders, clinical trials are currently exploring mescaline as the next big treatment for depression and anxiety.

*From the article here :

Peyote: The Chemistry, Effects, and Brain Science - PsyTech

Peyote, the mescaline desert cactus, is one of the venerated grandparents of American-native psychedelics. Here's how it works.

psytechglobal.com

 

[mr peabody]

Microdosing Huachuma: Sacred cactus of the Andes

by Brandon Batstone | Entheonation

Eloquently perched along the eastern slopes of the Andean mountains, grows a tall columnar cactus. Flourishing at altitudes of around 6,500 – 9,800 feet, it has been utilized by indigenous cultures of South America for eons. Revered for its mystical healing properties and ceremonial uses, this beautiful species of cactus contains potent alkaloids and is a powerful psychedelic.

What is Huachuma?

Known as Huachuma in the indigenous Quechua language and more commonly referred to as San Pedro (Trichocereus/Echinopsis pachanoi), it can be found all across the Andean Mountain range in Colombia, Ecuador, Peru, and Bolivia. Huachuma is so sacred to ancient Andean cultures that it is believed to have been the principal focus of the Chavin culture in Northern Peru. A carving found at the Jaguar Temple at Chavin de Huantar depicts a shaman holding a Huachuma cactus and is believed to date back around 1300BC.

Containing the active ingredient mescaline, alongside other synergistic alkaloids, it can produce powerful visions and has been known to treat a number of ailments including depression, anxiety, and addiction.

Traditional uses of Huachuma

This sacred plant medicine has been utilized and revered in Peru for thousands of years. Still consumed to this day, it is known as the “Cactus of The Four Winds,” believed to open a portal between our world and other heavenly dimensions. Its more common name, San Pedro (Saint Peter), is the christianized label given to the cactus by Spanish conquistadors when they ravaged the South American continent back in the late 1400s.

Its ceremonial use stretches across cultures and has been used throughout time to treat illness and make contact with otherworldly realms. The Chavin culture, Peru’s earliest developed civilization and the foundation for all Andean civilizations to come, worshipped Huachuma. It played a central role in the culture which lasted from roughly 1500 – 200 BC.

At the main temple of Chavin de Huantar, people would congregate just to commune with the sacred cactus. The temple consisted of a long dark maze, in which those initiated with the medicine would navigate. As they spent hours wandering through the temple, the priests and shamans would play tantalizing sounds from traditional instruments which added to the mystery and overall experience. As the initiates neared the end of the pilgrimage, they were greeted with a massive 15ft motif that depicted the “Lanzon,” carved to resemble a fanged god covered in snakes. This ceremony would allow the initiates to develop a stronger spiritual connection and enable them to communicate with their higher gods and goddesses.

While the Chavin culture is the earliest known civilization to utilize the sacred cactus, it was not the only one. All throughout northwestern South America, archaeologists have found evidence of its use. The coastal cultures of Northern Peru (Nazca & Paracas) would decorate their ceramic burial vessels with depictions of the cactus. The famous Nazca mummies were even found with Huachuma coming out of their shoulders, “symbols that the deceased would be born again out of darkness, just as the cactus blossom emerges in the early hours before dawn.” Evidence suggests that the cactus was used by all cultures of this region, all the way up to the most recent ancient Andean culture – the Inca.

Ceremonial use today

In Peru, Huachuma is still used in ceremony and to treat a number of ailments, disorders, and diseases. Known as a “teacher plant” it produces a powerful psychedelic effect and empowers the user to tap into their higher potential and develop a stronger connection to nature.

The cactus is prepared by removing the spines and stripping the outer skin. The lush green layer just below the outer skin contains the highest amount of alkaloids and is the part of the cactus that is most commonly used in ceremony and healing. The shaman will prepare the cactus by boiling the skins and praying over the medicine for many hours, sometimes up to a day or more.

Ceremonies will typically commence in the morning, and stretch into the early evening hours. Preferred by most to be enjoyed in nature, it is known to connect the user to a more intimate relationship with other plants, animals, and energies that surround them. Its thick, slimy texture and vile, putrid taste is considered an important aspect of the overall healing experience – teaching us to overcome hurdles and develop perseverance.

In Peru, people travel from all over the world to sit in ceremony with this sacred cactus medicine. There, it is legal and sold just as readily as pineapples or bananas.

Microdosing Huachuma

Aside from its ceremonial use, many people are having success in “microdosing” Huachuma. Microdosing involves taking sub-perceptual amounts of psychoactive substances in order to harness their potent benefits. Proponents of microdosing report having an increased sense of self-awareness, and an improvement in creativity, empathy, and compassion. Additionally, it is also known to help with anxiety, depression, and addiction and it can aid in productivity. The most common medicines used in microdosing are LSD and psilocybin mushrooms, but more and more people are experimenting with microdosing other psychedelics such as Huachuma and ayahuasca.

Unlike in traditional ceremonies where large amounts of Huachuma is consumed, microdosing consists of taking smaller or “micro” amounts of the cactus. This allows the individual to reap all the rewards without disrupting their normal day to day activities. The idea is not to feel anything at all while the psychedelic compounds continue to work in the body.

How to microdose Huachuma

When microdosing any psychedelic, there are some important factors to take into consideration. Dosage, dose schedule, and intention are things to keep in mind before you begin. Additionally, there are some contraindications that may prevent certain people from microdosing Huachuma. Below we’ll dive in and cover the benefits, risks, and proper approach to dosage.

Suggested Huachuma dosage

Huachuma can vary greatly in strength. The location, maturity, and variety of cactus can all affect the alkaloid content. Even the same cactus can fluctuate in potency throughout its stalk. Additionally, each person is built differently and can interact with the medicine in various ways. It’s important to experiment with your dose to find the “goldilocks” microdose – the amount that is ideal for your body and circumstances.

The typical microdose of Huachuma can range anywhere from 3-10 dried grams and 10-20 grams of fresh cactus. It’s important to start at the lower end of the scale and work your way up or down from there, depending on your experience.

Doses can be consumed in a number of ways. The “toss n’ wash” method is exactly how it sounds – tossing the powder to the back of your tongue and chasing it with water or another beverage of your choice. Some people prefer to put the medicine in gel capsules, avoiding the taste and making it easier to swallow.

How often should you microdose Huachuma?

Dr. James Fadiman, author of the Psychedelic Explorer’s Guide, psychedelic researcher, and microdosing enthusiast, suggests following a specific dosing schedule. In his book, he recommends microdosing every three days. Microdosing on day 1, skipping two days, and microdosing again on day 4.

There are a few reasons why this schedule is effective. Firstly, you want to avoid building a tolerance to the medicine, so taking a few days off is an effective method of doing this. Secondly, the afterglow of a microdose can carry over many days beyond the dose day, making it unnecessary to dose consecutively. He recommends continuing this schedule for several weeks and monitoring how you feel, noticing any changes.

Another popular microdosing regimen that is specific to medicinal mushrooms is the Stamet’s Stack. Popularized by mycologist Paul Stamets, he recommends microdosing for five consecutive days, taking two days off, and repeating the process for a number of weeks.

Additionally, some people prefer to take “booster” doses whenever they feel the need for an extra jolt of creativity or connection.

Whichever regimen you choose, be mindful to take your dose earlier in the day. Psychedelic medicines, specifically Huachuma, can be very energizing and stimulating. The general recommendation is to take your dose before 10:00 am. This will ensure the medicine tapers off before bedtime and will allow you to get to sleep more readily.

The common time period of any microdosing regimen is around 4-6 weeks. This will give you ample time to notice any improvements, dial in your dose, and document the journey. After which, you can reassess your progress and approach the regimen again after taking a rest period of at least two weeks.

Benefits of microdosing Huachuma

Microdosing Huachuma can be a true ally on your journey. The active ingredient mescaline interacts with the same receptors in your body that serotonin does. Serotonin is responsible for the regulation of positive emotions. It helps stabilize mood and promotes feelings of well-being and happiness. By microdosing Huachuma, we can help trigger these receptors to promote these wonderful emotions.

Some potential benefits of microdosing Huachuma include:​

• Increased energy and vitality​
• Improved cognitive function​
• Increased level of empathy and compassion​
• Deeper connection to spirituality​
• Heightened levels of inspiration​
• Sharper focus and creativity​
• Improved adaptability​
• Strengthening of intention​
• Heightened ability to meditate​
• Fewer Cravings​
• Increased levels of flow state​
• Higher endurance levels​

Safety concerns with microdosing Huachuma

Psychedelics, including Huachuma, are some of the world’s safest psychoactive substances. Although research regarding Huachuma is limited, there are yet to have been any reported deaths linked to mescaline and mescaline cactuses. There are, however, some general safety guidelines that should be adhered to in order to ensure a pleasant and safe experience:​

• Never mix Huachuma with alcohol or other substances. This combination can put extra strain on your liver.​
• Pregnant women should avoid microdosing Huachuma.​
• Huachuma can sometimes make anxiety worse. If this is the case, refrain from continuing the regimen and try other methods or another microdosing regimen (Note: sometimes anxiety can heighten at the beginning of a microdosing regimen. Some people recommend an adjustment period of 1-2 weeks).​
• Those with cardiovascular issues should approach with caution. While minimized with microdosing, mescaline is a vasoconstrictor (constricts the flow of blood and elevates blood pressure). Never combine with blood pressure medications.​
• While it is known that MAOI and SSRI medications (including some antidepressants) can interact with psychedelics like mescaline, it’s unlikely to have an impact while microdosing. There is no known danger of combining psychedelic microdosing with these medications – but limit your microdosing practice to a few weeks to reduce any potential long-term risks.​
• It can be helpful to check with a health professional before beginning any new health/wellness routine, including microdosing.​

What science is saying about Huachuma microdosing

Mescaline is the alkaloid responsible for the psychedelic effect of Huachuma and is one of world’s most studied psychedelic molecules. Unlike LSD, psilocybin, and DMT, which are tryptamines, mescaline belongs to the phenethylamine category. This molecule is similar to serotonin which is related to the regulation of emotions, sense of wellbeing, and processing of information. Mescaline bonds to nearly all serotonin receptors in the brain, especially the 5-HT2A & 5-HT1A variety. Additionally, mescaline has been shown to bond to dopamine receptors – a neurotransmitter related to how we plan, think, and feel pleasure.

As fascinating as mescaline is, it is not the only alkaloid found in Huachuma. The cactus also contains anhalonidine, trichocerine, tyramine, hordenine, and a number of other phenethylamines. These molecules are believed to contribute to the overall experience of Huachuma, and the complete mix of alkaloids are often credited for a plethora of medicinal benefits.

When it comes to microdosing, however, more research is needed. While many studies have been done on “macrodosing” – taking large, hallucinogenic doses of psychedelics – the studies on microdosing are limited.

Some general tips and recommendations for microdosing

Starting a microdosing journey can be a truly transformational experience. It is a safe, accessible, and affordable way to promote healing and wellness into our lives. With a few added touches, we can take extra steps to amplify positive benefits during our microdosing routine. Below, we’ll cover some general tips and recommendations that you can integrate into your regimen to ensure optimal results.​

• Keep a microdosing journal. This will enable you to document your journey, note any significant changes, and provide valuable information to reflect on in the future.​
• Incorporate meditation and mindfulness activities into your routine. Huachuma is known to promote mindfulness – you can use this to your advantage and increase your ability to drop into the present moment.​
• Don’t skip a dose! Unless you’re encountering issues, it’s important to stick to the regimen and stay consistent. This will ensure you reap all the valuable benefits​
• Take a two week break (at least!) in between microdosing regimens – this allows for proper integration and reset of your system.​
• Learn more about Huachuma, its history, and the cultures that use it. This will deepen your connection to the medicine and honour the traditions in which it comes.​

What people are saying about microdosing with Huachuma

While not a whole lot of research has been completed on microdosing, specifically with Huachuma, people all around the globe have found healing and transformation by incorporating this powerful plant medicine into their routine. Curious to explore, I sat down with a few proponents of this practice to see what people are saying.

Raimutsa, a Peruvian medicine man and long-time microdoser of Huachuma, has been using this medicine since he was 15 years old. His initial experience with the cactus totally changed his relationship with life, and his ceremonial use eventually led to his microdosing practice.

At the age of 20-21, he was holding Huachuma retreats with his uncle. During that two week period, they would incorporate the microdosing of Huachuma. Due to the plethora of benefits they noticed, they would continue to microdose long after the retreats had ended.

Microdosing, he says, allowed him to drop into the present moment, develop a stronger sense of self, and deepen his connection with Pachamama (Mother Earth).

He expressed that as his journey with Huachuma began and he would sit in ceremony, his return to city life after the experience would quickly lead back to old undesirable habits.

Since embarking on his microdosing journey, however, he has realized the value in microdosing Huachuma to help aid in the integration of ceremonial doses. He believes today the emphasis is on psychedelic integration, and microdosing Huachuma is a valuable way to do just that! He expresses the importance to continue the process of neurogenesis which begins with the initial ceremony and that microdosing reinforces the stabilization of new neural pathways and enforces new habits and lifestyles.

Most interestingly, Raimutsa utilizes Huachuma with his surfing hobby. Surfing since his childhood, he now microdoses every time he hits the water. Surfing, he says, is not just about the sport – it is a spiritual, mystical, and intimate connection with nature and microdosing allows him to “ride the wave” more deeply.

Today, Raimutsa considers Huachuma a part of his diet and microdosing nearly every single day. To him, it is a vital supplement that improves his life in many ways – spiritually, physically, and mentally.

Microdosing Huachuma: Sacred Cactus of the Andes - EntheoNation

Huachuma, or San Pedro, is a sacred cactus containing the psychedelic molecule mescaline. Can you microdose it? We cover the basics here.

entheonation.com

 

[mr peabody]

Microdosing San Pedro

by Pimienta Fantasma | Reality Sandwich | 22 Jul 2020

Mescaline is the sought-after psychoactive alkaloid in San Pedro, making up only about 0.1% of the substance when ingesting in raw cactus form. This is a very rough estimate; levels of mescaline vary widely in San Pedro, based on various factors.

When microdosing mescaline, suggested dosage is between 10–30 mg.

For a mild psychedelic experience, ingesting 200 to 300 mg of mescaline is recommended.

For a strong psychedelic trip, 300 to 500 mg is suggested.

Finally, for a “hero dose,” 1,000 mg and up is recommended.

The breakdown via raw cactus form is essentially one milligram of mescaline for every gram of fresh cactus. Again, this is a very rough estimate. Keep in mind that fresh cactus is not the same as dry, cured cactus powder.

Suggested San Pedro dosage

San Pedro dosage depends on a number of factors. These are the age, location, and variety of San Pedro cactus, which affect the mescaline levels found in it.

Dosage amount is also drastically different based on the form of the San Pedro being ingested. When ingesting fresh cactus, 10–20 grams is recommended for a hallucinatory dose. When ingesting dried cactus, it is 3.3–10 grams for an actual dose.

An individual weighing under 140 lbs. should start with the lesser recommended dosage and increase the amount gradually. A person weighing over 140 lbs. can start with 5 grams dried cactus or 15 grams fresh cactus and adjust, based on their experience.

Again, microdosing San Pedro can vary dramatically by one’s body weight and the type being used.
​

Weight ​

Dry Powder ​

Liquid Concentrate​

Less than 140 lbs.​

0.25–1 gram​

0.5–1 ml​

140–200 lbs.​

0.25–2 grams​

0.5–2 ml​

More than 200 lbs.​

0.25–3 grams​

0.5–3 ml​

Common research doses

The indigenous people of Peru have used San Pedro in ceremony for over 3,500 years. A stone carving clearly depicting a huachuma shaman holding a San Pedro cactus was found at the Jaguar temple at Chavín de Huántar in Northern Peru, dating back to around 1300 BC.

Because of their thousands of years of experience, there is no question that individuals indigenous to San Pedro’s native region have the most knowledge to share about this medicine. Raimutsa, a Peruvian Shaman who has microdosed huachuma for over 15 years, has very strong beliefs on how it should be used. He makes his own San Pedro brews. He says the strength of his brew used for microdosing depends on the person that it is being made for.

Raimutsa explained, “If a person is struggling with life issues or addiction, I make a milder brew for them to take larger doses of up to 10 mg. The water from the cactus is super healthy. San Pedro water or tea is what I give to my dad. He has been taking it throughout quarantine. It is 30 mg per dose; it is not very psychoactive but it is incredibly medicinal. I see my dad chilled out and feeling healthy. It is good.”

Using a tincture

The more common brew that Raimutsa makes, which is the one he uses personally, comes in a tincture bottle. He brews the San Pedro to equal 1 mg of mescaline per dropper. Raimutsa recommends 1–2 droppers in the morning with breakfast. He says he will take another dose at lunch if he plans to work late or lead a ceremony. “1–2 droppers helps me to function consistently at my fullest for six hours, 3 droppers makes you see colors…. The effects are subtle and it takes time to notice some of the them, but microdosing is also important to do for a period of time. This way you can develop connections and allow your energy vibration to rise and also allow your psychological aspect to have more clarity and introspection, an overall awareness.”

When microdosing San Pedro it is important to know the source of your product. If you are new to microdosing or to psychoactive plants, it is wise to start at the lowest level of recommended dosage and work your way up. Microdosing San Pedro oftentimes requires patience and observation for an individual to find their “sweet spot.”

Common effects when microdosing San Pedro

Microdosing San Pedro is helpful for a number of reasons. The neurotransmitters that mescaline activates affect how we feel, and how we process information. This is extremely beneficial and can help with a number of emotional struggles. It can also increase beneficial brain activity for success in your career, personal relationships, and level of self-contentment.

Short-term benefits of microdosing San Pedro include:​

• Reduced Anxiety​
• Higher Energy Level​
• Improved Mental Focus and Clarity​
• Adaptability​
• Improved Organ and Body Function​
• Enhanced Fluency of Ideas​
• Improved Creativity (ability to think outisde the box)​
• Heightened Empathy​
• Heightened Sociability​

Long-term benefits of microdosing San Pedro include:​

• Ability to Reprogram Automatic or Unhealthful Behaviors​
• Focus on Personal Health (San Pedro becomes a part of the healthy diet)​
• Self Reflection​
• Clarity for Personal Intention​

How to microdose San Pedro

Mescaline salts (hydrochloride, sulfate, citrate, acetate, etc.) are the most reliable form of microdosing San Pedro, but can be hard to come by. The salts will appear in crystal or powder form, or as a white waxy substance. They can be mixed in a juice or put in capsules to avoid the bitter taste. The recommended microdosage for mescaline salts starts at 10 mg.

Dried cactus is a common form of San Pedro, with a long shelf life. The core of the cactus is removed and the cactus is stripped and dried, or dehydrated. The strips are often ground into powder form. When kept in a dark, cool, dry place, San Pedro powder can be stored indefinitely in an airtight container. This powder can be mixed with a liquid or honey or put into capsules. Microdosing powder is recommended at a dosage of from 3–10 mg, which is usually anywhere from 0.25–3 grams of dry cactus powder.

Imbibing brew

San Pedro brew contains a higher concentration than powder. It is important to know where the brew is from, and to be certain not to mix it with anything else. Brews can range in concentration so dramatically that a suggested microdose can be anywhere from 1 ml (one tincture dropper) to 30 ml. The schedule for microdosing San Pedro should be adapted on a case-by-case basis, but suggested dosage is at breakfast 5–6 days a week; then rest to digest 1–2 days without San Pedro, before starting over again.

Like Raimutsa, some may choose to dose twice a day, once with breakfast and again at lunch if they are planning a late night of work. The two days off are important to allow the body to rest and digest the medicine. This is a time for reflection, as well as providing time for the body to start producing new neurotransmitters in the brain. Microdosing San Pedro is done with the intention of developing a sensitivity to the medicine, eventually lowering your dose while still receiving the same benefits. The idea is to increase the level of neurotransmitters in the brain, and reap the benefits. This takes a while and one must be patient.

Long breaks are necessary when microdosing San Pedro. The recommended length of sessions is 3–4 months. During the month-long break without the medicine, an individual has time to reflect on the experiences and personal growth. These breaks are important for your body, and to give yourself time to observe the effects of the medicine.

How San Pedro works inside your body

Mescaline is a different chemical class from other commonly microdosed psychedelic substances like LSD (an ergoline) and psilocybin (a tryptamine). As a phenethylamine, mescaline activates the serotonin 5-HT2A and 5-HT1A receptors. Serotonin is one of the most important neurotransmitters, affecting not only how we feel but also how we process information.

Mescaline also affects the dopamine receptors in our brain. Ingesting San Pedro increases the amount of dopamine available for nerve cells, which explains the sometimes euphoric and emotional responses individuals have when ingesting the powerful cactus.

Do not mix alcohol with mescaline. The combination put add extra stress on the liver. Alcohol also creates drastic change in an individual’s mood, running the risk of creating a bad trip. Again, this concerns mixing a larger dose of San Pedro with alcohol.

How much San Pedro causes an overdose?

San Pedro is considered one of the safest psychoactive plants. There have been no reports of deaths linked to thousands of years of shamanic use. A person would have to ingest such a large quantity of San Pedro to make it lethal that it would not likely happen by accident.

It is important to understand that San Pedro can be brewed with other substances that render the combination lethal. The more common of potentially lethal substances to watch out for are tobacco and toe’ (also known as Angel’s Trumpet or Datura). These brews should be taken with extreme caution. Do not take any brew without knowing the source and the ingredients. Be certain that the person brewing the mixture has a wealth of knowledge and years of experience.

Microdosing San Pedro: The Limitless Plant Explained

Microdosing San Pedro is becoming more common as the cactus becomes readily available. Learn about proper dosage guidelines for San Pedro here.

realitysandwich.com

 

[mr peabody]

Mescaline as Medicine

by David Carpenter | LUCID | 8 Jul 2021

Mescaline is regarded as the one of the first classical psychedelic drugs alongside LSD and psilocybin, but it is only beginning to attract the interest of researchers conducting clinical trials. Recent efforts by MindMed, however, suggest that mescaline is poised to make a significant contribution to the emerging psychedelics industry.

The use of mescaline for inner exploration is actually how the word “psychedelic” was first coined. The term arose from an exchange between psychiatrist Humphry Osmond and author Aldous Huxley, after the latter’s infamous, inaugural mescaline trip in 1953 ― at 59 years old ― spawned his influential work The Doors of Perception the following year. Osmond famously wrote in a letter to Huxley around the time of publishing: “To fathom Hell or soar angelic/Just take a pinch of psychedelic,” melding the Greek words psyche (mind) and delos (manifesting).

In the book, Huxley describes his expansive mescaline trip in grand detail moving about Los Angeles ― from West Hollywood to the hills above the town to the Owl Drug Store on La Cienega Blvd ― including a period where he became lost in the texture of his slacks. “I looked down by chance, and went on passionately staring by choice, at my own crossed legs,” wrote Huxley. “Those folds in the trousers ― what a labyrinth of endlessly significant complexity!”

It’s interesting to note that while Huxley had especially troubled eyesight, a fair amount of his experience was punctuated by vivid visual distortions. Typical effects of mescaline tend to include bright visual hallucinations, whether eyes closed or open, revival of long-forgotten memories, sensitivity to light and color, synesthesia (particularly with music) and altered perception of time. Another distinctive characteristic of mescaline use is the geometrization of 3D objects, which can appear to be flattened and warped, like the appearance of a Cubist painting.

Naturally occurring mescaline is an alkaloid that’s found in two families of cacti ― San Pedro in South America and peyote in North America ― and has a long history of usage dating back nearly 6,000 years. The first known use of peyote was uncovered in the painted Shumla Caves in the Lower Pecos region of the Chihuahuan Desert (today’s southwest Texas) with radiocarbon dating confirming use of ground peyote by inhabitants there in Late Prehistoric times.

Author Mike Jay, who wrote Mescaline: A Global History of the First Psychedelic, shared in an interview with Vice that when the Spanish arrived in Mexico in the 1500s, they encountered locals chanting Aztec prayers and songs to the divine plant that takes people to the “House of the Sun, a world of light and beauty.”

The Spanish also recorded two different types of peyote ritual: a healing ceremony, where a curandero divines the cause of an illness or a curse; and ceremonies where inhabitants consume peyote and dance around a fire all night in a communal celebration. Later in the 1800s in the U.S., in roughly the same geographic region, the Native American Church was also established, a key part of which is the consumption of peyote as a religious sacrament during overnight ceremonies. It is a sacramental activity Native Americans have enjoyed for generations ― and still legally enjoy in the U.S. for traditional ceremonial purposes.

Nearing the 1900s, the drugmaker Parke-Davis in Detroit, Michigan, got wind of such indigenous treatments and began examining some of the novel botanicals long in use in places like Central and South America. In search of healing plants to add to their catalogue, they were looking for an alternative to the popular drug cocaine, which was showing addictive properties in users. Parke-Davis soon began offering peyote tincture as a respiratory stimulant and heart tonic.

In 1919, synthetic mescaline came on the scene and became commonly available after chemist Ernst Späth first synthesized it at the University of Vienna. The following year, the pharmaceutical company Merck began marketing it. (Merck was also the first to synthesize MDMA a few years prior to that in 1912.) Over the next couple of decades, medical practitioners employed mescaline for mental maladies, hoping it might help reveal the underlying causes of schizophrenia or potentially point to cures for other psychological disorders.

Up until the mid-1960s, just prior to Richard Nixon fully launching his war on drugs and the Controlled Substances Act into law, mescaline was one of the many valuable drugs being studied and plumbed for its potential as a medicine. In 1967, the dominoes began to fall, and that year peyote was made a Schedule 1 drug by the federal government.

Now nearly a half a century later, scientists are again looking into the mescaline molecule in an attempt to create next-generation novel medicines. In fact, the clinical stage psychedelic medicine company MindMed recently announced approval in Switzerland of the first clinical trial evaluating the acute effects of different doses of mescaline and the role of the serotonin 5-HT2A receptor in mescaline-induced altered states of consciousness.

Dr. Dan Karlin, Chief Medical Officer at MindMed, believes that the thousands of years of use by indigenous cultures in the Americas suggests the potential efficacy of mescaline for a number of conditions. He also thinks that data on the drug may well inform creation of other new chemical entities or analogues.

“Mescaline is a tricky compound because of a high rate of nausea and vomiting, and experiences that are reportedly quite variable from person to person,” says Karlin. “We don’t necessarily see ourselves developing mescaline toward regulatory approval, but we do think it’s absolutely critical to the science of psychedelic and psychedelic adjacent compounds to better understand, through careful study, the range of currently known and available molecules, and their effects on people both in the short term and in the period after use.”

Exploring psychedelic adjacent compounds is a big part of their mission, which is to discover, develop and deploy psychedelic-inspired medicines and therapies to address addiction and mental illness. MindMed has already created a structural analog of another useful drug, ibogaine, and is advancing the substance specifically for opioid use disorder patients. Modeled after tabernanthe iboga, a perennial rainforest shrub native to West Africa, the medicine has long been employed to help individuals stuck in cycles of substance abuse to break free of their addictions.

While certain anecdotal evidence from mescaline’s storied history suggests particular efficacy in substance use disorders, the lack of current hard data on the substance makes it too early to tell if it could be a useful therapy to break addiction patterns. But more data is coming, says Karlin. An ongoing double-blind, placebo-controlled study in 32 healthy subjects comparing mescaline/LSD/psilocybin is about 60% completed.

The data from that analysis, conducted at the University Hospital Basel Liechti Lab in Basel, Switzerland, will inform their decision going forward. Karlin notes that while MindMed is not funding the study, they will retain an exclusive license to all IP and any patents generated from data or findings in the study and related work.

“This data-driven understanding will inform all of our strategic choices for the development of classical psychedelics and next generation novel chemical entities,” says Karlin.

A new relationship that the company entered into this year with Swiss startup MindShift Compounds AG ― to develop and patent next-gen psychedelic compounds with psychedelic or empathogenic properties ― should provide a roadmap forward for MindMed’s mescaline endeavors.

“Through our partnership with MindShift,” says Karlin, “we anticipate being able to evaluate through various assessments a number of mescaline analogues, which they are currently working on.”

*From the article here :

Mescaline is Resurgent (Yet Again) As a Potential Medicine - Lucid News

Mescaline, one of the first classical psychedelics, is beginning to attract the interest of psychedelic researchers conducting clinical trials.

www.lucid.news

 

[mr peabody]

​

Huachuma: The San Pedro Cactus*

Huachuma is the Quechua word for the Andean plant commonly known as San Pedro cactus. Learn about its ancient and modern uses as a psychedelic natural medicine.

Native to the Andean mountain range of South America, huachuma (Echinopsis pachanoi) is also known as San Pedro (Saint Peter) because it is said to be the key that opens the gates of heaven. With its potential to catalyze deep healing at many levels, both for individuals and societies, it is a “teacher plant” that has much to offer those looking for a profound entheogenic experience.

Huachuma is a tall columnar cactus related to Peyote (Lophophora williamsii) and contains the same psychoactive hallucinogenic ingredient (mescaline). Peyote is widely used by various tribes in Northern Mexico as well as the Native American Church in the United States to produce a visionary state where profound introspection takes place. While Huachuma has been off the radar for many people – even within the plant medicine world – the fact that Peyote cactus is endangered and hard to come by is opening up a new opportunity for Huachuma to play a key role in conscious evolution as a powerful psychedelic natural medicine.

“I encourage people to use huachuma over peyote for one crucial reason: Peyote is highly endangered, only grows inside its native range, and is extremely slow growing,” says Scott Lite, an ethnobotanist based in Cusco, Peru, who studied and has worked intensely with huachuma for the last 12 years. “Huachuma, however, is common in its native range, grows in abundance,” and it grows fast, he says.

Lite is the founder of the Ethnobotanical Conservation Organization (EthnoCO.com), which offers workshops, classes, and trips into indigenous areas of the Peruvian Andes and Amazon, and shares information about medicinal and other useful plants through its Facebook page. He also hosts huachuma ceremonies and says mescaline is different than other hallucinogenic substances in some subtle but important ways.

What are its properties?

“Huachuma contains mescaline, which is a phenethylamine and is chemically related to MDMA [ecstasy], while LSD, DMT [the main compound in ayahuasca] and psilocybin [the main compound in mushrooms] are in the tryptamine family.” He says, “So mescaline is unique among the major hallucinogens in that it is a phenethylamine.”

“Make no mistake, San Pedro can produce visions just like ayahuasca can… At lower doses, it has the feel-good happiness of MDMA, with a ‘shroom-like quality of feeling like a child while at the same time being slightly less scary, less jarring, and more loving than either aya or mushrooms.”

Because it is a bit gentler than many of the other plant teachers, huachuma has earned the nickname “The Grandfather” around the medicine community. Mescaline itself is nontoxic. And, while there are few studies done on huachuma itself, a Harvard Medical School study that investigated the long-term effects of regular peyote use among members of the Native American Church found “no evidence of psychological or cognitive deficits” at all.

Because of its unique pharmacology and gentle action, as well as its abundance and ease of preparation, huachuma is a standout for those who want to explore plant medicine for self-healing.

“While DMT and psilocybin are powerful psychedelics, they are not as powerful empathogens [drugs that make you feel empathy] as mescaline,” says Lite. “Mescaline—whether San Pedro or peyote—could be great for people with PTSD, deep guilt, or other personal issues that require a gentler and more ‘loving’ compound than DMT, LSD, or psilocybin.”

Because of the lack of studies on huachuma, however, we are going to have to dig deep into the past to uncover this sacred cactus’s true potential to help heal humanity and the world.

Unraveling the mystery: Huachuma and the creation of Andean Civilization

Sitting in the shadows of Central Peru’s Cordillera Blanca—the world’s highest tropical mountain range—lie the ruins of Chavín de Huantar, the religious focus of the Chavín. The first developed Peruvian civilization, Chavín laid the groundwork for all Peruvian civilizations to come. The Chavín not only produced the first distinctive artistic style in the Andes region, but also a spiritual belief system that would become the foundation for complex cultures to come, including the Inca.

Huachuma played a central role in the Chavín culture, which lasted from roughly 1500 to 200 BC. In fact, the hallucinogenic may have been what actually inspired the complex civilization to develop in the first place. At the heart of the entire society’s religious and political organization was an elaborate huachuma ritual, which was performed at the main temple of Chavín de Huantar.

"It is the real Temple of Doom; the one in Indiana Jones is based off of Chavín itself,” Lite explains. He says the priests would give the people “tons of San Pedro and send them through underground labyrinths. The priests would blow pututus [shell horns] and whisper creepy or spiritual stuff while the person walked through the labyrinth in the pitch black.”

Not unlike the ancient Greek (1200 BC to 323 BC) Eleusinian Mysteries initiation rites, which some scholars say involved psychedelic substances, the ritual was designed to open up common inhabitant to a sacred worldview that served to hold together society.

Participants under the influence of San Pedro spent hours wandering the dark maze, explains Lite, until they rounded a corner and saw the sun shining through a hole in the roof and onto a 15-foot high monolith—the Lanzón, carved to resemble a fanged god covered in snakes.

Simultaneously pointing up and down in the classic “as above, so below” gesture that is also a common motif in Ancient Greece, the Lanzón represented the merging of heaven and earth. Seeing it was the culmination of the psychedelic huachuma initiation rite; it served to instill in people a fearlessness of death as they realized they were immortal souls in mortal bodies.

While the shamanic priests who performed these rituals were “extremely powerful,” according to Lite, their power was based in “religious awe, not military might.” In fact, there is little evidence for Chavín military organization. Shamanic priests, not kings, were involved in the governing of the society, which developed art and trade to high levels of sophistication. The priests expanded the civilization, to the Peruvian coast and north and south along the Andes, by converting people to their religion and sharing Chavín’s many cultural advancements, including the central ritual of ingesting huachuma cactus.

While Chavín eventually faded away, its culture was the foundation for later Andean civilizations. Archaeologists have found evidence of San Pedro use at many key ancient cities in the area. (Lite says it still grows near the Chavín de Huantar.) From ancient Bolivia’s Tiwanaku’s (200–1000 AD) , which depicts huachuma alongside ceremonial objects used to consume it, to textiles from the expansive Wari Civilization (600–1000 AD), which once spanned most of the modern Peruvian Pacific coast, San Pedro prominently figures in a spiritual context throughout the ancient Andean world up to the Inca, the last and largest of these complex civilizations.

When the Spanish conquered the Andean region, the time-honored and deeply foundational tradition of huachuma suffered a fate similar to the Eleusinian Mysteries, which some 1,000 years earlier had come to an end under Christianity: Huachuma use was driven underground. Its traditional use is now mostly concentrated in a mountainous and sparsely populated area of Southern Ecuador and Northern Peru, where indigenous groups like the Saraguro have kept the huachuma ceremony alive.

Can San Pedro help heal the world?

As mental and public health issues such as addiction, abuse, and depression (the latter now the number one cause of disability in the world, according to the World Health Association) begin to reach epic proportions in the developed world and the shadow of war now looms across the planet, a new “Psychedelic Renaissance” has bloomed. The psychologically and spiritually healing role of these sacred New World hallucinogenic plants is re-emerging. And it’s about time.

Ayahuasca from the Amazon rainforest, an area that was much more resistant to Spanish conquest and able to keep its shamanic traditions more intact, is leading the movement and has been found to be a potent therapeutic tool in everything from alleviating PTSD to lifting depression. But huachuma also may be able to play an important part in humanity’s healing, which we so desperately need right now.

According to a recently released study from the University of Adelaide in Australia, psychedelics are highly therapeutic for mental health issues because they facilitate an experience of ego dissolution and oneness with creation.

Undoubtedly, this was the experience at the core of the ancient initiation rites at Chavín as well as the Eleusinian Mysteries. While ayahuasca and other psychedelic plants like psilocybin mushrooms also induce a state of oneness, huachuma’s relative gentleness, special empathy-inducing properties, and history of use in complex urban environments uniquely poise the cactus to play a major role in conscious evolution.

Modern uses

“The ceremonies I run take place in the Cusco region of southern Peru at a special cave that the young Inca elite boys were initiated to be men at,” Scott Lite reveals. “We start with a passage called the ‘plant medicine sutra’ from a book called Zig-Zag Zen,” which combines psychedelic use with Buddhist perspectives. “We thank Pachamama [Mother Earth], the sun, the moon, the stars, huachuma itself and the Apus [mountain spirits], and then drink the medicine.”

“One by one, I sing, whistle, blow smoke, and clean the energy of each participant with my mapacho smoke and rattle. Then, alone, each participant walks through the last narrow part of the cave, in the river, through the darkness and into the light,” he continues.

“I try not to get in the way of the medicine too much, letting it do its own work.” Lite has consumed huachuma himself some 300 times and has led more than 200 ceremonies as part of the ecological and ethnobotanical offerings that he provides through EthnoCo. His experiences have led him to believe that this sacred plant medicine can help transform individuals and the world.

“Huachuma taught me to love myself, but above all, it taught me I am a warrior of light, one of the gardeners of Eden and [that] it is my Sacred Duty to protect our mother, Mother Earth, Pachamama,” he says. “It showed me how humanity could turn this Earth into a hell-scape, devoid of life, burned like a desert by mankind’s arrogance. It also showed me how we can turn the Pacha [Earth] into a new Garden of Eden with mankind as her stewards, dutifully protecting that which grows, crawls, swims, walks, or flies.”

Beyond the isolated misery of the ego lies the oneness with all things that is the core of not just the psychedelic experience, but of all the world’s spiritual paths. As a plant teacher that is still relatively unknown yet grows abundantly and is also relatively very simple to prepare, it is time for huachuma to come forth into the light itself.
Because true to its name, the San Pedro cactus just might hold the key to unlocking the gates of heaven, right here on Earth.

This article was originally published on Reset.me.

*From the article here :

Huachuma: The San Pedro Cactus Healing Medicine

Huachuma is the Quechua word for the Andean plant medicine commonly known as San Pedro cactus. Learn about its ancient and modern uses.

www.livinginperu.com

 

[Nas47]

Wonderful!

 

[mr peabody]

What's it like to experience San Pedro?*

by Samuel Douglas | The Third Wave | 24 Nov 2021

When people think about mescaline, the first cactus that comes to mind is peyote. This slow-growing and sacred plant, revered by the Native American Church, deserves its reputation as an influential plant teacher. But there are many other mescaline-containing cacti. Of these, the San Pedro cactus is the most famous. Known to botanists as Echinopsis pachanoi or Trichocereus pachanoi, this cactus is a remarkable plant medicine in its own right.

Natural history of San Pedro

This cactus grows wild in the Peruvian Andes mountain ranges of South America and can be found throughout Colombia, Ecuador, Peru, Bolivia, Argentina, and Chile. Archaeological evidence suggests that it has been used in entheogenic rituals throughout the Peruvian Andes for at least 3,000 years by the Chavín culture that predates the Incan empire.

In Quechua, the language of the Indigenous people of these regions, San Pedro is called huachuma, wachuma, or achuma. Although the traditional use of San Pedro was frowned upon by the Spanish missionaries who arrived with colonization, this powerful plant medicine became associated with Catholic traditions in some areas. This fusion of cultures gives us its common name: San Pedro is Spanish for “Saint Peter” due to its ability to allow its consumers to have divine or ‘heavenly’ experiences.

These Andean traditions are far from being lost: many intrepid adventurers travel to the Andes around Cusco to experience authentic San Pedro ceremonies for themselves.

Set and Setting for Huachuma

The mescaline in San Pedro, like all psychedelics, can radically alter your perceptions, temporarily impact your judgment, and uncover deep emotions. Plan to be somewhere safe and comfortable. Legality of mescaline is still an issue in most countries, so keep that in mind when choosing where and when you make use of it.

Surround yourself with good people or a good person: someone you know and trust. Tripping alone can sometimes be challenging and potentially frightening. Even if you’re experienced with other psychedelics and are used to solo journeys, it’s a good idea to have somebody with you if you’re trying something new. The safest way to approach this situation is to be with a friend or facilitator who is sober, reliable, and has had their own San Pedro cactus experience.

San Pedro’s psychedelic journeys last longer than Ayahuasca

San Pedro, along with other sources of mescaline, is longer lasting than many other classic psychedelics. Typically, someone ingesting San Pedro would gradually feel effects after 30 to 90 minutes, experience a sometimes long peak lasting somewhere between three and five hours, and continue to experience additional subjective effects for another four to six hours. Mescaline experiences can be over twice as long as a psilocybin mushroom experience or up to 50% longer than an LSD experience of similar intensity, so plan accordingly!

How long to recover?

Many people who’ve used San Pedro and other mescaline-containing cacti report long and pronounced afterglow effects. Exactly how long it takes to return to something like your baseline will depend on the dosage, the intensity of the experience, and the time of day it occurred. Due to its long-lasting qualities, if you start your San Pedro ceremony in the evening or afternoon, you may not sleep at all that night. So whether you use San Pedro at night or participate in a more traditional morning ceremony, it would be best not to drive, operate machinery, or go to work until you’ve had at least one good night’s sleep.

As with all psychedelic substances, it’s essential to take the time to work through what San Pedro might be trying to tell you and how to put this into action in your everyday life. You may feel you have been through something particularly life-changing. In this case, it may be helpful to seek guidance from an integration specialist who has personal experience with psychoactive plants.

Common Huachuma experiences

The effects of San Pedro are mainly caused by the hallucinogenic alkaloid mescaline, though other alkaloids contribute to a unique entourage effect. To minimize risk, San Pedro should not be mixed with stimulants or monoamine oxidase inhibitors (MAOIs) and should never be used in combination with Tramadol. SSRI-based antidepressants are thought to be reasonably safe to combine with mescaline, but can noticeably decrease the psychedelic intensity of the experience. Tryptamines such as DMT could be used in combination with mescaline, but this would be an exceptionally intense experience and is generally not recommended for most people.
Common positive effects:​

• Increased energy​
• Distortions of distance or size​
• Increased color perception​
• Experiences of oneness, love, or interconnectedness​
• Experience of geometric patterning or mandala-like visions on objects or scenery​
• Open- or closed-eye visualizations of a spiritual, personal, or transcendent nature (more common at higher doses)​

Common negative effects:​

• Nausea​
• Sweating​
• Dizziness​
• Increased heart rate​
• Challenging experiences (anecdotally thought to be rarer than for ayahuasca, but still possible)​

We have drawn the effects detailed above from research and mescaline trip reports of full-blown psychedelic experiences. But people are increasingly experimenting by microdosing with San Pedro. As expected, this produces subtle versions of what you might experience on a more potent dose. Commonly-reported effects of microdosing mescaline seem to be a reduction in “overthinking” and rumination, improvements in general mental health, as well as increases in confidence and energy.

As with all microdosing, it’s important to take care with calibrating your dose and be mindful of how it might have impacted your perceptions before doing things like driving. Some people have found microdosing can help them be more honest in their communications, and it can take time for friends or colleagues to adjust. Whether or not mescaline’s empathogenic effects moderate this is not yet clear.

The experience

Lists of effects are one thing, but sometimes it takes personal accounts to give a fuller idea of what to expect. These few reports only scratch the surface, but they are representative of what many people experience with huachuma.

An excellent San Pedro cactus trip report on Erowid (which is worth reading in its entirety) details the experience of a delicate but universal connection that spans the cosmos: Is there a universal biosphere? Later in the trip, after the Sun had set and we sat looking up at the night sky, this thought returned. Since we were able to experience this light from other stars, many of which likely provided the energy necessary for life in their own solar systems, it did feel like the entirety of life in the universe was somehow connected, if only by a thin thread.

An anonymous backpacker in Ecuador reported seeing the lives of others, but in a way that helped give context to their own lives: The walls showed us a dazzling array of ideas, past and present. Although we could see faces, it wasn’t like a film playing out in front of our eyes, the faces barely moved. They appeared to be in deep thought, perhaps mirroring our own expressions and showed us not only our place in the universe but our place in each other’s lives.

Aubrey Marcus, founder of Onnit and subject in the documentary Huachuma: The Forgotten Psychedelic, recounts a closed-eye vision he experienced at the peak of a huachuma journey in the Amazon: I saw a demonic silhouette, surrounded by a dozen fires. My reaction was to open my eyes, look at the river, dispel his image. But I had enough experience in visionary waters to know I needed to see this through to the other side or it would haunt me forever. The demonic face left and in its stead was the presence of the Earth mother, or Pachamama as the locals would say. She was kind, wise, loving, and powerful. Her hair was the desert, her heart was the magnetic core, her loins were the jungle.

All psychedelic experiences are unique, and those produced by San Pedro are no different. One common thread through these trip reports is that, while the visual effects can be spectacular, the sense of connection to others and understanding something more profound about the world and ourselves is most life-changing. More than the dazzling geometry or fantastic visions, this feeling drives the change that takes place in people who have experienced huachuma.

Where to try San Pedro

Do you want to try San Pedro, aren’t sure where to start, or perhaps don’t know anyone with the experience to supervise or guide you? If the answer is yes, Third Wave can help! We maintain an extensive directory of carefully vetted retreats, clinics, and therapists who can assist you on all stages of your journey.

*From the article here :

San Pedro: What is it Like to Experience Mescaline from San Pedro?

Your complete guide to experiencing San Pedro, or huachuma, from trip length and effects to recovery and integration.

thethirdwave.co

 

[mr peabody]

The main gates at Chavin de Huantar

San Pedro and the gates of heaven

Native to the Andean mountain range of South America, Huachuma (Echinopsis pachanoi) is also known as San Pedro (Saint Peter) because it is said to be the key that opens the gates of heaven. With its potential to catalyze deep healing at many levels, both for individuals and societies, it is a teacher plant that has much to offer those looking for a profound entheogenic experience.

The tall, columnar cactus, which was imported as an ornamental plant to the southwestern United States decades ago, contains the same psychoactive psychedelic ingredient (mescaline) as peyote (Lophophora williamsii), to which it is related. Various tribes in Northern Mexico, as well as the Native American Church in the United States, use Huachuma to produce a visionary state that invites profound introspection. The cactus has been off the radar of many people, even within the plant medicine world, but the fact that peyote cactus is endangered and hard to come by means that Huachuma, which is readily available online, is gaining popularity. San Pedro is poised to play a key role in the conscious evolution of humanity.

"I encourage people to use huachuma over peyote for one crucial reason: Peyote is highly endangered, only grows inside its native range, and is extremely slow growing," says Scott Lite, an ethnobotanist, based in Cusco, Peru, who has been studying and working intensely with Huachuma for the last 12 years. "Huachuma, however, is common in its native range, grows in abundance, and it grows fast," he says.

Lite is founder of the Ethnobotanical Conservation Organization (EthnoCO.com), which offers workshops, classes, and trips into indigenous areas of the Peruvian Andes and Amazon, and shares information about medicinal and other useful plants through its Facebook page. He also hosts Huachuma ceremonies and says that mescaline is different than other hallucinogenic substances in some subtle but important ways.

"Huachuma contains mescaline, which is a phenethylamine and is chemically related to MDMA, while LSD, DMT and psilocybin are in the tryptamine family," he says, "so mescaline is unique among the major hallucinogens in that it is a phenethylamine."

Make no mistake, San Pedro can produce visions just like ayahuasca can. At lower doses it has the feel-good happiness of MDMA, with a shroom-like quality of feeling like a child while at the same time being slightly less scary, less jarring, and more loving than either aya or mushrooms.

Because it is a bit gentler than many of the other plant teachers, Huachuma has earned the nickname The Grandfather around the medicine community. Mescaline itself is nontoxic. And, while there are few studies done on Huachuma itself, a Harvard Medical School study that investigated the long-term effects of regular peyote use among members of the Native American Church found no evidence of psychological or cognitive deficits at all.

Because of its unique pharmacology and gentle action, as well as its abundance and ease of preparation, Huachuma is a standout for those who want to explore plant medicine for self-healing.

"While DMT and psilocybin are powerful hallucinogens, they are not as powerful empathogens [drugs that make you feel empathy] as mescaline," says Lite. "Mescaline, whether San Pedro or peyote, could be great for people with PTSD, deep guilt, or other personal issues that require a gentler and more loving compound than DMT, LSD, or psilocybin."

Because of the lack of studies on Huachuma, however, we are going to have to dig deep into the past to uncover this sacred cactus's true potential to help heal humanity and the world.

Robots help find new underground galleries in Peru's Chavín de Huantar.

Unraveling the mystery: Huachuma and the creation of Andean civilization

Sitting in the shadows of Central Perus Cordillera Blanca, the worlds highest tropical mountain range, lie the ruins of Chavin de Huantar, the religious focus of the Chavin. The first developed Peruvian civilization, Chavin laid the groundwork for all Peruvian civilizations to come. The Chavin not only produced the first distinctive artistic style in the Andes region, but also a spiritual belief system that would become the foundation for complex cultures to come, including the Inca.

Huachuma played a central role in the Chavin culture, which lasted from roughly 1500 to 200 BC. In fact, the hallucinogenic may have been what actually inspired the complex civilization to develop in the first place. At the heart of the society's religious and political organization was an elaborate Huachuma ritual, which was performed at the main temple of Chavin de Huantar. Priests would give the people San Pedro and send them through underground labyrinths. The priests would blow conch horns while the person walked through the labyrinth in the dark.

Not unlike the ancient Greek (1200 BC to 323 BC) Eleusinian Mysteries initiation rites, which some scholars say involved psychedelic substances, the ritual was designed to open up common inhabitant to a sacred world view that served to hold together society.

Participants under the influence of San Pedro spent hours wandering the dark maze, until they rounded a corner and saw the sun shining through a hole in the roof and onto a 15-foot high monolith, the Lanzon, carved to resemble a fanged god covered in snakes.

Simultaneously pointing up and down in the classic as above, so below gesture that is also a common motif in Ancient Greece, the Lanzon represented the merging of heaven and earth. Seeing it was the culmination of the psychedelic Huachuma initiation rite; it served to instill in people a fearlessness of death as they realized they were immortal souls in mortal bodies.

While the shamanic priests who performed these rituals were extremely powerful, according to Lite, their power was based in religious awe, not military might. In fact, there is little evidence for Chavin military organization. Shamanic priests, not kings, were involved in the governing of the society, which developed art and trade to high levels of sophistication. The priests expanded the civilization, to the Peruvian coast and north and south along the Andes, by converting people to their religion and sharing Chavins many cultural advancements, including the central ritual of ingesting Huachuma cactus.

While Chavin eventually faded away, its culture was the foundation for later Andean civilizations. Archaeologists have found evidence of San Pedro use at many key ancient cities in the area. From ancient Bolivias Tiwanakus (200 to 1000 AD) , which depicts Huachuma alongside ceremonial objects used to consume it, to textiles from the expansive Wari Civilization (600 to 1000 AD), which once spanned most of the modern Peruvian Pacific coast, San Pedro prominently figures in a spiritual context throughout the ancient Andean world up to the Inca, the last and largest of these complex civilizations.

When the Spanish conquered the Andean region, the time-honored and deeply foundational tradition of Huachuma suffered a fate similar to the Eleusinian Mysteries, which 1,000 years earlier had come to an end under Christianity: Huachuma use was driven underground. Its traditional use is now mostly concentrated in a mountainous and sparsely populated area of Southern Ecuador and Northern Peru, where indigenous groups like the Saraguro have kept the huachuma ceremony alive.

Mescaline medicine: Can San Pedro help heal the world?

As mental and public health issues such as addiction, abuse, and depression begin to reach epic proportions in the developed world and the shadow of war now looms across the planet, a new Psychedelic Renaissance has bloomed. The healing role of these sacred New World psychedelic plants is re-emerging. And its about time.

Ayahuasca from the Amazon rainforest, an area that was much more resistant to Spanish conquest and able to keep its shamanic traditions more intact, is leading the movement and has been found to be a potent therapeutic tool in everything from alleviating PTSD to lifting depression. But huachuma also may be able to play an important part in humanity's healing, which we so desperately need right now.

According to a recently released study from the University of Adelaide in Australia, psychedelics are highly therapeutic for mental health issues because they facilitate an experience of ego dissolution and oneness with creation.

Undoubtedly, this was the experience at the core of the ancient initiation rites at Chavin as well as the Eleusinian Mysteries. While ayahuasca and other psychedelic plants like psilocybin also induce a state of oneness, Huachumas relative gentleness, special empathy-inducing properties, and history of use in complex urban environments uniquely poise the cactus to play a major role in conscious evolution.

The ceremonies I run take place in the Cusco region of southern Peru at a special cave that the young Inca elite boys were initiated to be men at, Scott Lite reveals. We start with a passage called the plant medicine sutra from a book called Zig-Zag Zen, which combines psychedelic use with Buddhist perspectives. We thank Pachamama [Mother Earth], the sun, the moon, the stars, huachuma itself and the Apus [mountain spirits], and then drink the medicine.

One by one, I sing, whistle, blow smoke, and clean the energy of each participant with my mapacho smoke and rattle. Then, alone, each participant walks through the last narrow part of the cave, in the river, through the darkness and into the light, he continues.

I try not to get in the way of the medicine too much, letting it do its own work.

Lite has consumed huachuma himself some 300 times and has led more than 200 ceremonies as part of the ecological and ethnobotanical offerings that he provides through EthnoCo. His experiences have led him to believe that this sacred plant medicine can help transform individuals and the world.

Huachuma taught me to love myself, but above all, it taught me I am a warrior of light, one of the gardeners of Eden, and that it is my Sacred Duty to protect our mother, Mother Earth, Pachamama, he says. It showed me how humanity could turn this Earth into a hell-scape, devoid of life, burned like a desert by mankinds arrogance. It also showed me how we can turn the Pacha [Earth] into a new Garden of Eden with mankind as her stewards, dutifully protecting that which grows, crawls, swims, walks, or flies.

Beyond the isolated misery of the ego lies the oneness with all things that is the core of not just the psychedelic experience, but of all the world's spiritual paths. As a plant teacher that is still relatively unknown yet grows abundantly and is also relatively very simple to prepare, it is time for huachuma to come forth into the light itself.

Because, true to its name, the San Pedro cactus just might hold the key to unlocking the gates of heaven, right here on Earth.

http://reset.me/story/huachuma-heali...-modern-times/

 

[mr peabody]

Journeying with Huachuma, the Sacred Andean Cactus

Can plants really help us access mystical realms and impossible cures? A very special cactus from the Andes just may prove that it is possible.

by Zahrah Sita | Volunteer Latin America

"For every human illness, somewhere in the world there exists a plant which is the cure.” Rudolph Steiner

This concept is a belief shared by many curanderos and shamans throughout the world. In most tribal cultures, native plants are woven into the fabric of their everyday lives. Plants are used throughout the entire life process - from conception to death, for healing and for spiritual purposes. There are even certain plants that they consider as “power plants” - plants with extra-special abilities for healing, as well as opening spiritual portals. These power plants are often called “master teachers” or “teacher plants”, and are considered to be spiritual healers, as well as doctors of the flesh. There are a number of different power plants found throughout the Americas. One such plant that goes by the name huachuma, or more commonly referred to nowadays as San Pedro, originated in the Andes and the surrounding desert areas of Peru.

Huachuma (Trichocereus/Echinopsis pachanoi), also known as aguacolla, hahuacollay, pachanoi, achuma, andachuma, or wachuma, is a shamanic medicine that some consider being one of the greatest of the plant teachers. It is derived from the San Pedro cactus and comprised principally of mescaline - a psychedelic alkaloid that is also found in peyote (another psychedelic cactus from North America). The effects of mescaline have been described as “empathogenic, (similar to MDMA) and potentially life-changing, promoting radical introspection, healing, and a sense of wonder and awe.”

History and origins

Along with tobacco, ayahuasca, and coca; huachuma is one of Peru’s most sacred plants. The use of the San Pedro cactus in Peru can be traced back over 4000 years. There is archeological evidence that was found in a region of Peru near the Cordillera Blanca mountain range - once home to the Chavin culture - that demonstrates the long-time use of huachuma in that region. The Chavin were the very first developed Peruvian civilization and greatly influenced all the civilizations of that region, including the Inca.

This evidence can be seen on a stone carving that depicts a “huachumero” (a shaman who works with huachuma) holding a San Pedro cactus. According to archeologists, the carving dates back to 1500 B.C., or perhaps earlier. The Chavin culture created many sacred designs of figures holding the San Pedro cactus - making it the oldest recorded psychedelic medicine. Today, the use of huachuma extends into northern Chile, Bolivia, and Ecuador, where are many curanderos still practice the original Chavín traditions.

Another image, of an owl-faced woman holding a cactus, etched on a ceramic pot from the Chimú culture, dates back to 1200 AD. According to native beliefs, the owl is a patron spirit and guardian of herbalists and shamans. The woman depicted is most likely a curandera (healer) and huachumera.

When Roman Catholic authorities claimed South America as their own during the Spanish Invasion, they tried to suppress the native people’s use of huachuma. This effort only caused the people to keep their ceremonies in secret - perhaps a reason for the common midnight start time for huachuma ceremonies. After the Spanish occupation occurred, Huachuma came to also be called “San Pedro” (Saint Peter) - the Christian saint that “holds the keys to heaven.” It has been said that use of San Pedro can help the user reach Heaven while still on Earth.

Healing

In Peru, Bolivia, and Ecuador there are still huachumeros who lead huachuma ceremonies for the same reasons their ancestors did: for prayer, communing with nature, gaining access to the spiritual world, expanding consciousness, and healing on physical, emotional and spiritual levels.

People who have participated in huachuma ceremonies have reported feeling inspired, having a spiritual or out of body experience, more creativity, experiencing a heart opening, healing of trauma, freedom from depression, PTSD, mood disorders, anxiety, chronic pain, and addictions. There are even claims of “miracle healings” with the use of huachuma - sudden healing from chronic issues, cancer, infertility, and more.

Medical research into San Pedro has shown that it can lower high blood pressure, reduce the risk of cardiac disease, has anti-inflammatory properties, and can treat hypertension, anxiety, and nervous conditions.

The San Pedro cactus has powerful antimicrobial properties, which have the potential for preventing the growth of more than a dozen strains of penicillin-resistant bacteria, including Staphylococcus.

Ceremony

It has been said that the goal of the huachumero or huachumera is to make the participant ‘bloom’ during the ceremony - meaning to make your subconscious ‘open like a flower,’ like the night-blooming San Pedro cactus.

Huachuma is typically ingested as either a dried powder or as a tea made from the most potent parts of the cactus. Some huachumeros like to serve it after soaking the dried cactus powder in citrus juice and water for several hours or overnight. The effects can take anywhere from 40–90 minutes to begin and typically last 12-14 hours. A classical huachuma ceremony takes place at night, often not beginning until midnight. Some users may experience nausea or digestive upset. It is said that if a tea is made by boiling the cactus for about 20 hours, there will be little or no nausea. Traditionally, users will prepare themselves for ceremony with cleansing and fasting in the days beforehand.

Depending on the potency of the medicine, huachuma can produce visions and dream-like states. It is during these experiences that many users have received valuable lessons, guidance, clarity, breakthroughs, healing, and awareness of their divinity. People attending ceremonies have reported meeting their spirit guides, ancestors, and otherworldly beings who helped them in some way. Many users will experience bliss-like states, heightened senses, waves of emotions, and a sense of being connected with all life.

The ethnobotanist, Richard Evans Schultes, wrote of San Pedro in the book Plants of the Gods that it is "always in tune with the powers of animals and beings that have supernatural powers… Participants (in ceremonies) are ‘set free from matter' and engage in flight through cosmic regions… transported across time and distance in a rapid and safe fashion". He quotes one Andean shaman who describes some of the effects of the plant: "First, a dreamy state… then great visions, a clearing of all the faculties… and then detachment, a type of visual force inclusive of the sixth sense, the telepathic state of transmitting oneself across time and matter, like a removal of thoughts to a distant dimension".

Huachuma has been called a “grandfather medicine” and is often referred to as abuelo, which means grandfather in Spanish, because of the wisdom and lessons that can be accessed during an experience with this ancestral medicine.

Legality

Although it is legal to grow the plant for ornamental purposes, it is illegal to ingest it in the United States and many other Western nations. It is legal in the Andean countries of Peru, Bolivia, and Ecuador. As far as other Central and South American countries - it is still a “grey area” - not clearly defined as legal or illegal in many of these countries.

Prosecutions do not commonly occur, yet they do happen. In 2013, a man from Illinois was sentenced to 2½ years’ imprisonment for possessing (with intent to sell) several kilos of powdered San Pedro cactus.

There are big changes happening around legality. In 2019, Oakland, California decriminalized all entheogenic plants containing indoleamines, tryptamines, and phenethylamines. This allows adults who are 21 years and older to use these plants without fear of criminal punishment. It also specifically decriminalizes their cultivation and distribution as well. The city of Denver, Colorado has also announced they are moving towards legalizing entheogenic plants. Similar changes are happening in Australia, New Zealand, the UK, and Germany, as well as many other European countries.

For anyone who desires a traditional and legal ceremonial experience for their journey with huachuma, it would be best to visit the source - Peru, Bolivia, or Ecuador. It is legal in these countries and there are no reports of “problematic use” of the medicine.

Personal experience

I have had the blessing of sitting in many huachuma ceremonies over the past 10 years. It is always somewhat difficult for me to put my experiences with visionary medicines into words, yet descriptions such as transcendental, enlightening, awakening, healing, and transformative come to mind.

Visions, an abundance of revelations, and life-changing lessons highlight my huachuma journeys. It is a spiritual experience … an expansion of my heart center … a powerful connection with both Heaven and Earth. The embodiment of this process is a long one, and takes endurance, especially if you are beginning the ceremony at midnight or haven’t prepared your body for the medicine.

The effects of huachuma can seem subtle for those who have drunk ayahuasca or journeyed with iboga. This “subtleness” can be deceiving. Huachuma invites us to listen deeply, to tune into the subtleties, and to heighten our senses so we can access the fine-tuned and powerful lessons that this teacher plant wants to share. Huachuma is a strong medicine that deserves great respect for its valuable wisdom and incredible healing potential.

I have so much gratitude for huachuma. Grandfather has been such a loving guide and teacher in my life. My work with this sacred medicine has helped me heal many traumas, connect deeper with my purpose, reawaken inspiration and creativity, and to remember my innate divinity. I hope to see the awareness and respect for huachuma as a valuable healing tool and plant medicine continue to grow through our modern culture, and that the trend of legalization sweeps across the entire planet - freeing all plants and allowing us all to access their healing properties.

Humanity is deeply in need of healing. I truly believe that these ancestral visionary medicines hold incredible potential for helping wake us from the slumbering state that has us hypnotically sleepwalking towards destruction. I believe that natural medicines such as these can help us remember the truth of who we are, our divine purpose, and the unique gifts we each are endowed with. When we heal ourselves we make it possible for everything and everyone else to heal.

Journeying with Huachuma, the Sacred Andean Cactus

Can plants really help us access mystical realms and impossible cures? A very special cactus from the Andes just may prove that it is possible.

www.volunteerlatinamerica.com

 

[mr peabody]

VIDEO: Beginner's Guide to SAN PEDRO

Beginner's Guide to SAN PEDRO

This is "Beginner's Guide to SAN PEDRO" by Psychable on Vimeo, the home for high quality videos and the people who love them.

vimeo.com

 

[mr peabody]

San Pedro Ceremonies in Peruvian Shamanism*

by Katie Stone | Psychable​

In the Andean mountain range of Peru, the use of San Pedro cactus goes back nearly 8,000 years. Archeological evidence suggests that ceremonies using San Pedro tea were held at a massive temple site called Chavin de Huantar. Even today, descendants of these cultures continue to practice ceremony and ritual in what is broadly known as “shamanism.” San Pedro cactus comprises just one aspect of Peruvian Shamanism, existing both as part of a cultural tradition and healing modality.

A traditional healer, sometimes called a yachakkuna, facilitates the San Pedro ceremony, creating a ceremonial altar known as a Mesa that serves as a primary healing tool. Before we get into more specifics about the Mesa, let’s review the history and cosmology that underlies the San Pedro ceremony. There is no room to offer a comprehensive overview of Peruvian Shamanism, but this article will get you started and direct you toward more resources.

History of the San Pedro ceremony

Long before the Spanish missionaries and conquistadors arrived, the indigenous cultures of modern-day Peru utilized psychoactive plants ceremonially for spiritual and medicinal purposes. Evidence of use has been found in caves, where fossilized cactus remains were dated back to 6800-6200 BCE. Interestingly, more recent samples were present as well, suggesting that these caves in the Callejon de Huaylas valley were visited for similar purposes throughout history.

Near the end of the millennia, evidence of San Pedro use in ceremony was found in ceramics and textiles. Archeologists suggest that around 200 BCE and 600 CE, the San Pedro cactus was cultivated, becoming the first domesticated psychedelic plant that we currently know of. Once the Spanish arrived in the 15th century, traditional San Pedro ceremonies were seen as a sign of devil-worship; the Spanish invaders persecuted the indigenous populations for practicing folk healing or spirituality.
During the colonial period, the indigenous peoples maintained some of the traditions by blending the original name huachuma with Christian mythology, referring to the cactus as “San Pedro” in reference to St. Peter, who is said to guard the gates of heaven.

Cosmology of Peruvian Shamanism

In Peruvian Shamanism, like in many indigenous traditions, the world is believed to exist in three realms: the Upper, Middle, and Lower. In the Quechua language, these translate to Hanaq Pacha (upper), Kay Pacha (middle), and Ukhu Pacha (lower). “Pacha” refers to ground or soil, but not only in the literal sense but also the metaphysical sense.

The Ukhu Pacha can resemble Western ideas of the subconscious and shadow archetypes, the places where awareness must enter so that transformation can occur. Kay Pacha speaks to the experiences of being in this worldly existence. It is the reality we are born into, the multi-sensorial experience of the collective, which includes seen and unseen forces, energies, and spirits. Hanaq Pacha is the highest realm of consciousness, the place of infinite wisdom and divine power — and “celestial denizens” or beings. San Pedro can be used to ascend to this realm to return with power, insight, and wisdom as well.

Symbolically, these three realms are represented in the Chakana, or Andean Cross, a tiered, square-shaped symbol that is used to outline the ceremonial altar, called the Mesa, used in the San Pedro ceremony. According to researcher Matthew Magee, “the Mesa Tradition affirms the existence of humanity’s ability to access these three dimensions, inner, outer, and transcendent… the Mesa itself is an embodiment of this multidimensional gateway or portal” to other realms, not only of consciousness but of reality.

Mesa used in the San Pedro ceremony

If you are familiar with Spanish, you know that mesa translates to ‘table’ in English. But mesa is derived from the Latin mensa, which means ‘altar table.’ Rather than thinking of a Mesa as a table altar, think of it as an altar spread out on the gound with several icons, symbols, and artifacts that serve as the physical connection point between realms to open up communication with ancestors.

According to scholars Donald Joralemon and Douglas Sharon, the use of the Mesa in ceremony is thought to go back to 2000 BCE. This shamanic technology is rooted in the practice of animism, which is evident in all indigenous cultures as a way of life. Within the ceremony, the “shaman,” or yachakkuna, navigates the three realms through the Mesa portal and later returns to this terrestrial plane with knowledge or power that would otherwise be inaccessible. Knowledge accessed might be used to heal, but it might just be information. In this way, it is not only the San Pedro cactus but also the Mesa that serves as a vehicle or tool, acting as its own form of indigenous healing knowledge.

In Peruvian Shamanism, ancestors are not limited to humans but can also include animals, trees, and even mountains. The items that are arranged on the Mesa not only represent these ancestors but in the way that the Catholic Eucharist becomes the body of Christ, the Mesa elements transform into whatever it is they represent. In this way, the participant can communicate directly with these forces and energies during the San Pedro ceremony through the Mesa.

Objects for the San Pedro ceremony altar

Objects included in a Mesa vary but contain stones, artifacts from sacred places, textiles, and personal items of relevance. The Mesa tradition varies by region, with some focusing on personal altars to facilitate healing.

Each element in the Mesa is placed with deep respect and intention, imbued with social and personal meaning. However, five components seem always to be present and placed in accordance with the directions: a stone (south), a seashell (west), a feather (north), a white candle (east), and one’s most sacred, personal object (center). The items are placed with the Mesa following both celestial alignment and alignment to the holy city of Cusco.

With these five elements, Peruvian Shamanism calls in five directions for the ceremony rather than the four cardinal directions. These objects hold many layers of symbol and meaning, not only in terms of cosmology but also in alchemy, physics, and molecular transformations. For more insight, check out “Peruvian Shamanism: The Pachakuti Mesa,” written by Matthew Magee.

San Pedro Ceremony and the Mesa

All ceremonies can be said to have a beginning, middle, and end at their most basic level. A ceremony is shaped by smaller rituals that offer structure to help the ceremony unfold. There is always an element of spontaneity that can emerge in any psychedelic ceremony. Ritual helps to steer and direct energies toward the desired flow, offering a structure that allows participants to navigate both their internal consciousness and the expanded realms accessed through the Mesa.

Keep in mind that authentic San Pedro ceremonies held with traditional shamans in Peru will be very different from those held by neo-shamanic practitioners or at home among friends or family. San Pedro is just one of several types of plant medicines that might be used. While a yachakkuna would take the time to build a traditional Mesa, prepare additional plant medicines, and work through several rituals before ingesting San Pedro, practitioners who facilitate San Pedro ceremonies outside of the traditional lineage are unlikely to embrace the same cosmology and healing technologies developed over thousands of years of use.​

*From the article here :

Meet the Mesa: San Pedro Ceremonies in Peruvian Shamanism

In the Andean mountain range of Peru, the use of San Pedro cactus goes back nearly 8,000 years. Archeological evidence suggests that ceremonies using San

psychable.com

 

[Skippwiggins]

So far i have read the entire first page. Wow. I have been drawn back to this thread again and again for weeks as I prepare for my first san pedro ceremony. Recieved cuttings from a shaman in peru from some very potent San pedro. I am beyond blessed to have found this resource. LSD and psilocybin seemed to just call into my life and they have helped me heal a lot. However I've been supernaturally spiritually drawn to San Pedro and for six months I sought it out until I found the perfect source.

I cannot express my gratitude for you putting all this together. It is a beautiful resource and I've sent a few friends here to read themselves. It is my mission to heal the world with plant medicine. That is my divine calling. First I must heal myself.

I will read all the books I can find on shamanism and San Pedro. Thank you again for putting this together.

LSD and psilocybin are so rough on me. The body load and headspace hit me like a ton of bricks. While I adore and love them they are not gentle to me one bit. I see that San Pedro may be different. It sounds like a much more gentle experience. I cannot wait.. am waiting until spring so I can take it during the day as I see thats what's often advised.

 

[mr peabody]

San Pedro, an ancient medicine

by Chris Kilham and Zoe Helene | Medicine Hunter

Don Alejandro the shaman shakes a rattle stick, provoking a sensuous cascade of clicking sounds. He chants softly in the Peruvian night, invoking spirits to assist in healing and enlivening our small group. About twelve of us sit outside on the grass of my friend Sergio’s lawn. In the neighborhood roosters are crowing, and dogs bark next door for a time. Two blocks away, Pacific ocean surf is pounding the beach at Chorillos. Alejandro has a blanket spread out on the grass, festooned with crystals, holy statuary, swords, money, flowers, fruits, and an assortment of magical tools. This is his mesa, a sacred altar set up for ritual healing ceremonies.

After setting a mood for our gathering, Don Alejandro picks up several bottles of clear, greenish liquid. The liquid inside the bottles glistens in the night. He hands full bottles to several of us, and advises us to drink. The beverage is San Pedro, Saint Peter’s cactus Tricocereus pachanoi, and in shamanic tradition of the Peruvian Andes, San Pedro cactus is a key to heaven. This popular plant potion is rich in the psychoactive compound mescaline, and in about forty minutes we will be journeying into the spirit world with Don Alejandro as our guide.

Alejandro has done this many times before, trained since his early years to be a shaman in the northern Peruvian Chavin tradition, simultaneously a doctor, advisor, and spiritual guide. Most nights he spends performing healing work of all kinds on a steady stream of patients who visit until early in the morning. But this evening Alejandro is performing this ceremony for us, to show us the landscape in which shamans work, and to help us to awaken to greater spiritual awareness.

I open my bottle and drink the fluid. There is a moderate bitterness to it, but not too bad, and I finish off about twelve ounces. So do Sergio and a few others. Then we sit to let the San Pedro begin to work its magic. Known also as the “cactus of the four winds,” San Pedro is one of the most ancient and sacred of the plants in South America. The oldest known archaeological evidence of its use dates back to 1300 B.C. San Pedro is considered a potent medicine, useful in treating a very broad range of physical, emotional and mental disorders, and with applications for treating addictions.

Throughout history shamans in the Andes have undertaken “journeys” with San Pedro cactus at various sacred lagoons in the high mountains, where this type of cactus grows abundantly. I have personally seen vast quantities of San Pedro cactus growing in the Andes. There the cactus is also called Huachuma. Since archaic times, people of the region have boiled sliced sections of the long green cactus in water, and drunk the resulting liquid.

In the famous book on psychoactive plants “Plants of the Gods” the authors offer this quote about San Pedro cactus from a shaman. “the drug produces .. drowsiness or a dreamy state and a feeling of lethargy..a slight dizziness..then a great vision, a clearing of the faculties..It produces a light numbness in the body and afterward a tranquility. And then comes detachment, a type of visual force..inclusive of all the senses..including the sixth sense, the telepathic sense of transmitting oneself across time and matter…like a kind of removal of one’s thought to a distant dimension.”

As Don Alejandro shook his rattle stick, I felt myself slipping away, still perfectly aware of where I was, but also taking off to some distant place at the very same time, as thought swept away by an invisible current that pulled me steadily into a realm of vast geometries, of vaulted space filled with light and color and a pervasive sense of being completely connected to all things throughout all time, without beginning or end. I bathed in this experience even as a fine cool mist from the ocean settled in the night air, even as Don Alejandro chanted and sprinkled various floral waters, even as my companions laughed and sighed.

Hours later as the effects of the San Pedro waned, I observed that my sight was more clear, and my hearing was more acute. I felt the night air with greater intensity, and I could smell the aroma of salt from the sea. I expected these effects to wear off, but in fact my senses remained more finely tuned for several days. I had the experience of being cleansed, lighter in my body and mind, freed of subtle stress. As it turns out, these are typical and normal experiences resulting from consuming San Pedro cactus, a native Peruvian medicine that enlivens the body, mind and spirit. And while the ritual use of sacred plants such as San Pedro is still marginal in many parts of the world, in other areas these agents are employed regularly to enhance life.

http://www.medicinehunter.com/san-pedro-cactus​

 

[mr peabody]

Explorer’s Guide: Taking San Pedro in Peru*

Maps of the Mind

My experience of drinking San Pedro in the Sacred Valley was an incredibly powerful, humbling and beautiful experience. I would seriously recommend it to anyone inclined to such experiences. It was a highlight of months of travel in South America and so in the spirit of sharing information, I’ve written this guide to taking San Pedro in Peru.

San Pedro is a species of psychedelic cactus native to the Andes – scientific name Echinopsis pachanoi. Also known as Wachuma, the cactus contains the psychedelic compound mescaline, also found in the peyote cactus and the source of inspiration for Aldous Huxley’s classic ‘The Doors Of Perception’. The Spanish name San Pedro (Saint Peter) came after the Spanish conquest and refers to the disciple from the bible who holds the key to heaven – the cactus named after him as it’s believed to allow users to reach heaven whilst still on earth.

​

Echinopsis Pachanoi AKA San Pedro

Why in Peru?

If you’re interested in taking San Pedro, Peru is a great country to do it. The cactus has a history of use in Andean traditional medicine going back thousands of years and is a part of the native culture. Like ayahuasca, it is not viewed as a ‘drug’ in the same way that it is in the west, but rather as a plant medicine, an ally, or a teacher. The same stigma doesn’t exist around it as in western countries and this makes it a great place to do it; where it is an honoured and proud part of the culture. For this reason San Pedro is completely legal, and therefore openly and readily available.

​

Head to Calle San Pedro

Where can I buy San Pedro?

You can find San Pedro in the medicines aisle of Mercado San Pedro, Calle San Pedro in Cusco (San Pedro Market, San Pedro Street – should be fairly easy to remember). It is sold in powder form, after the cactus has been dried and ground. I’m sure there are many others places to get it seeing as it’s legal, but this is where I got it and buying it at the market was as easy as anything. It was very cheap and excellent quality. Just go to the medicines aisle and ask around for San Pedro. You can buy in batches of 33g – one standard dose.

Cost

When I went one standard 33g dose cost 10 soles ($3 / £2)

​

Head to Seccion Hierbas Medicinales

Dosage

1 standard dose is 33 grams. The general advice is to start by taking one dose and if you don’t feel anything after 2 hours, then drink more. If you are going to have a strong trip, typically you will start to feel effects before the two hour mark. Be sensible with your dosage!Three bagged doses – 33g in each

Serving

One you have the dust, all you need to do is mix it in water and then drink it. No special preparation or boiling needed. It’s bitter as hell and not the easiest thing to get down, but then you weren’t drinking it for the taste were you?

N.B. My advice would be to drink on an empty stomach. This will help with the absorption of the San Pedro into your body, and will also lessen nausea, a common side effect of the cactus.

Pisac

Pisac, a town about one hour from Cusco, has grown into something of a magnet for the hippie/alternative crowd, unsurprising considering the many ayahuasca and San Pedro retreats and ceremonies available there or in surrounding areas. I arrived into town the day before my trip and had passed all sorts of interesting characters and places as I walked through the narrow streets – there’s even an ayahuasca art cafe.

Where and how to take it?

This is really up to you, but here are a few options as to where and in what manner you take San Pedro. Scroll down for more info on each one.

Option 1: Go to nature
Option 2: Find a guide or facilitator
Option 3: Organise your own gathering / hike / ceremony

Option 1: Go to nature

This was the option I went for and in many ways the most straightforward. I wanted to be alone and in nature so it was perfect. Peru is abound with incredible nature so finding a place should be easy. Staying in Pisac, I just left town and went out into nature, through woods and by a river. If you are going alone, pay careful attention to where you are going and be prepared. When deciding where I would go I asked a friend who I was staying with for suggestions. He’d been living in the area a little while and had done some organised Wachuma hikes there. He advised me an area of woods and told me to stay by the river. That was important advice as when heading back the woods were like a maze and appeared identical in all directions. Luckily, I was able to locate myself in relation to the river and follow it back towards town.

What to take with you?

Basically the normal stuff you’d take for a typical day out – water, shades, suncream etc. Here are some other specifics I’d recommend:

Clothes suitable for heat and cold

On my trip the temperature varied massively depending on the shadow of clouds – it was scorching under direct sunlight, then pretty damn chilly under the shadow of a large passing cloud. I changed clothes, switching between jeans and shorts, putting on and removing layers, a few times throughout the trip. Ideally find a spot in shade.

Something to lie on [e.g. sleeping/yoga mat, sleeping bag, picnic blanket]

During your trip you may well want to lie down. I took a sleeping mat for my trip and certainly made use of it, lying on it for a good 6 hours. You can of course just lie on the ground but I think its nice to have something to lie on. Depending on where you are it may or may not be easy to find a comfortable spot. I highly value physical comfort during a psychedelic experience and think it can make a big difference to the experience itself.

Water & Food

It may well be the case that you’re not hungry at all, but I think it’s best to be prepared, especially as you’ve just fasted, and also just in case you get lost and it takes you longer than anticipated to make it back. On my trip I took some snacks and ended up not eating anything. I had plenty of energy and was OK to walk into town before I finally ate a meal at a restaurant in the evening – around 24 hours since I’d last eaten, and 12 since drinking the San Pedro. Even then I wasn’t hungry but felt it would be a good idea to eat some nourishing food. Indeed it’s common that people have plenty of energy purely from the cactus.

Anything else is optional and additional. If you are in nature I don’t think there is much you will be left wanting; you will have the trees, the mountains and the sky!

What else you take depends entirely on you and what you would like with you. Here are some suggestions;

Pad & Pen – Personally I like to take a pen and pad with me and wrote a lot throughout my wachuma trip. At times I found writing in it was like talking to a friend, giving me a sense of company.

Music & Headphones/Speaker – I didn’t actually listen to anything but imagine it could be pretty awesome.

Final note: Drink early

I think it’s a decent idea to make your way back out of nature before sundown – the cold will set in and the dark will make finding your way harder. Drinking early will mean you peak earlier in the day and then be ‘down’ to consensual reality earlier, making the return trip easier. Also I think it’s nice to have the whole day and trip in the sun. Another option would be to camp out in nature.

If you’re not with a friend and don’t fancy being alone, consider options 2 and 3.

Option 2: Find a guide or facilitator

There are plenty of guides and facilitators around the town of Pisac offering Wachuma hikes and different types of ceremony. Just google search ‘San Pedro Pisac’, check the facebook group Spirit Events Sacred Valley, or ask around when you arrive to Pisac. There are all kinds of events – from hikes in nature to ceremonies with mantras and sacred songs. If you do this you will be paying a fee and the price will include the san pedro so you don’t need to worry about buying any beforehand – you can just show up and your facilitator will give you the dose. If you go this route you should speak with your facilitator and clear up any queries you may have beforehand – procedure/schedule/dose etc. If you find shamanic or new age ceremonial type things to be a bit cringe or just not to your tastes, a hike would surely be preferable, or…

Option 3: Organise your own gathering / hike / ceremony

Another option is finding some others and organising your own ceremony. This is more easy than it sounds. Many travellers’ and spiritual seekers can be found in Pisac and when I was there I met others who were just getting together and doing their own ceremonies (often ‘ceremony’ might be as simple as drinking a cactus mix sat around a campfire). The day after my own experience I was invited by an Argentinian to join a ceremony she was organising with her friends a few days later. Some others were also organising trips to Machu Picchu with a San Pedro stop en route. Needless to say you should feel comfortable with everyone who you plan on doing this with.

Safe Travels!

San Pedro can have powerful effects on the taker so I wouldn’t recommend taking the decision to drink lightly. However, if you do decide to you may well be in for an ineffably beautiful and potentially life-changing experience. I am still awed at what I experienced, and would absolutely drink again when the right opportunity arises. I’d love to hear how your journey with San Pedro is, so if you journey, please share in the comments. Safe travels!

*From the article here :

Explorer's Guide: Taking San Pedro in Peru - Maps of the Mind

My experience of drinking San Pedro in the Sacred Valley was an incredibly powerful, humbling and beautiful experience. I would seriously recommend […]

mapsofthemind.com

 

[mr peabody]

South America’s psychedelic San Pedro Cactus (Huachuma)

by Tim Ashdown | South American Backpacker

For millennia, Andean populations have whispered of the miracle of Huachuma, a powerful psychedelic cactus that allows shamans to commune with the spirits. When European explorers arrived on the continent, they named the plant San Pedro, after Saint Peter who is said to guard the entry to heaven.

San Pedro, much like Ayahuasca, has been used as a plant medicine by indigenous communities for thousands of years. Originally, plant medicines were reserved solely for shamans seeking spiritual insights and were reviled by European travellers. However, as the world opened its eyes to the apparent wonders of South America’s plant psychedelic, backpackers have been flocking to Andean nations to experience the magic for themselves.

What is San Pedro?

In its raw form, San Pedro is a massive cactus that can reach up to six metres tall. It naturally grows in the Andean Mountains, thriving between 2000-3000 metres above sea level.

What makes the San Pedro cactus popular among healers and shamans, is the large quantity of mescaline found within its flesh. Mescaline is a naturally occurring psychedelc compound that is found in many species, including Peyote, as well as the Peruvian and Bolivian Torch Cacti. San Pedro is thought to be the world’s first psychedelic to be used by humans, as evidence of its consumption dates back thousands of years.

The history of San Pedro

Used for healing, spiritual awakenings and religious divination, San Pedro has been consumed by Andean cultures for thousands of years. The earliest evidence of its use by humans dates back to around 1300BCE.

In a temple belonging to the ancient Chavin civilisation in Northern Peru, there is a stone carving of a supernatural being wielding San Pedro Cacti. This alone would be a tenuous, albeit interesting link to the Chavin people consuming San Pedro. However, the discovery of 3000-year-old cigars made from San Pedro at the same site provides enough evidence for scientists to confirm its use.

Some scholars argue that the Candelabra geoglyph in Paracas, Peru is a massive carving of a San Pedro cactus but this is disputed.

From the 1500s onwards, European settlers began to colonise South America and after arriving in Brazil, spread slowly west to the Andean nations. As their march across the continent continued, they spread religion and Western-style education wherever they went.

Often by force, this ‘education’ involved the eradication of traditional language and culture, including the sacred use of plant medicine. While the knowledge of most plant medicines was almost completely wiped out, somehow San Pedro managed to fly under the radar and practitioners were almost left to their own devices.

And this was how San Pedro remained for centuries. Only a few shamans and spiritual individuals knew or understood what the cactus could do, but as the popularity of plant medicine has grown in Europe and the USA, San Pedro’s worldwide fame and use as a psychedelic drug has exploded.

The effects of San Pedro

The San Pedro Cactus produces a strong psychedelic experience but it’s reportedly much less intense than other natural psychedelics such as Psilocybin, Peyote and Ayahuasca. Users say that after an initial bout of nausea, the trip begins gently, in an almost imperceptible fashion. One minute you’re concerned that you may be revisited by breakfast and the next thing you know, you’ve been staring at the shimmering trees for half an hour with no realisation that the experience has started.

During the actual trip, users report having heightened senses. Colours are more vivid, patterns are easier to spot, sounds become more obvious but less intrusive and some participants even report seeing auras around people, plants and animals.

San Pedro and its use as a legitimate plant medicine has not been as widely studied as Ayahuasca. However, there are several studies revolving around mescaline, the main psychoactive compound within San Pedro. They often show its use is associated with lower rates of mental health problems and that psychedelics as a whole, show great promise in treating drug and alcohol dependencies.

Practitioners of plant medicine and San Pedro treatments claim the experience can be a great healer of many things from mental trauma to physical disabilities. While past studies have indicated a level of efficacy when it comes to psychedelic drugs treating mental health issues, the evidence for them treating physical conditions is 100% anecdotal at best and at worst, completely made up.

It is safe to say that San Pedro’s use in a clinical setting needs to be much more thoroughly studied before modern medicine will advocate for its use.

How is San Pedro taken?

The San Pedro cactus is usually made into a brew and drunk. Shamans often encourage users to drink it quickly as the incredibly bitter flavour can make you feel rather queasy!

Turning the cactus into the brew takes time and should only be performed by those who know what they are doing. The skin and flesh are removed from the woody centre of the cactus before being boiled for at least a day. Some shamans will add extra ingredients but this is not required.

Rather than making the brew straight away, some people prefer to dry their cactus out and turn it into a powder. This can later be added to water and drunk.



The San Pedro ceremony

When we hear the word ‘ceremony’ we expect a very structured, ritualised process to take place. One that can be easily explained. However, San Pedro ceremonies are not like that at all.

Each ceremony differs depending on many factors. The location of the ceremony, the shaman, the brew and what the user is looking for can all drastically alter the event.

Sometimes participants will be asked to abstain from meat, drugs (both recreational and pharmaceutical), smoking, sugar and caffeine for a few days before the ceremony starts. However, unlike with Ayahuasca, there’s no evidence to suggest that it’s dangerous to consume any of these prior to taking San Pedro. Some shamans believe that having these in your system can negatively affect the trip though.

Before the ceremony can begin, participants may be involved in producing the actual San Pedro brew. This will often take place the day before consumption because the process can take more than twenty-four hours.

Producing the brew from raw ingredients yourself is said to make the experience more profound as you have personally guided the plant through its transformative process in the same way it will guide you through yours.

As a general rule, San Pedro ceremonies will start early, usually at around 8-9 am. At this time, a blessing will occur and participants will be asked to shape their intentions. To get the most out of San Pedro, it is said you must know why you are taking it and what you want to get out of the experience. Once this has taken place, the San Pedro brew will be drunk. Ceremonies vary from this point.

Some shamans will be on hand to guide you through the process, to help direct the thoughts and feelings of the user as they start to ride the peak of their experience. Other shamans are happy to leave users to their own devices, allowing them to explore both their environment and their mind with little interaction.

After the bulk of the trip is over, most shamans will bring participants back to a central point, where they’ll close the ceremony and thank San Pedro for the day. This doesn’t mean the end of the experience, just the end of the ceremony. Many users report still feeling the medicine long into the night.

San Pedro FAQs

Is San Pedro psychedelic?

Yes but that doesn’t mean that it has similar effects to any other psychedelic drug. Every psychedelic substance is different and should be treated with respect.

How long does a San Pedro trip last?

A San Pedro trip will generally last between 10-16 hours.

Is San Pedro dangerous?

Generally no, aside from getting a cactus spine in your hand, San Pedro is very safe but the San Pedro brew can be very dangerous if other ingredients are introduced. Each shaman has their own way of doing things. Some will add further psychoactive ingredients to alter the experience and others will include high levels of nicotine to induce purging. It can be very easy to overdose on nicotine so it’s recommended to avoid this wherever possible!

If you are going to see a shaman for a San Pedro experience, make sure you can communicate with them. This enables you to ask exactly what is the brew and be aware of what you are consuming.

There is a very slim possibility of overdosing on mescaline. For this to be possible, you’d need to ingest a huge amount of San Pedro before getting anywhere near the lethal dose.

The real danger of San Pedro, which is also true of any mind-altering substance, is your environment. Know your area well and avoid places that could increase your risk levels. Roads, rivers and dense jungles can be dangerous places at the best of times so be sensible with your choice of location and remember that while tripping, your inhibitions will be significantly reduced.

Where should I try San Pedro?

Peru is the most popular South American country to try San Pedro and the Sacred Valley is where most backpackers will go for their experience. You’ll see signs lining the streets of Cusco advertising San Pedro ceremonies but the small hippy town of Pisac is where the majority of folks will head in search of their shaman. There are several shops and cafes in Pisac that cater to a backpacker crowd and you should find most of the information you need in them.

Do Thorough Research: Many San Pedro retreats will be well documented on TripAdvisor!

One backpacker’s San Pedro experience*

While travelling in Ecuador, my girlfriend and I visited a small but popular jungle town. It was here we first learnt of San Pedro. Just two weeks later, we sat in a small hut waiting for our shaman to arrive. Sage smoke hung in the air as it cleaned the spiritual energy and the only noise was that of the river and surrounding jungle.

After our shaman entered the hut, he sat my girlfriend and I, as well as our friend Ashley down in a circle and asked us to shape our intentions.

He explained that this was an important part of the Huachuma experience. To get the most out of San Pedro, we should come to the ceremony with an intention in mind. This could be particular issues we wanted addressing or questions we wanted answering. By focusing our minds on what we wanted to achieve through San Pedro, we were much more likely to have a profound and beneficial experience.

Our shaman walked around the group, giving us one more dash of sage smoke before handing out three glasses of thick green cactus shake. It was time.

We drank the San Pedro brew. The bitter green concoction was hard to keep down but as people kept explaining, plant medicine isn’t supposed to be easy. So we waited. I headed out into the jungle with my book and my girlfriend returned to bed. We knew it would be a couple of hours before anything happened.

As I sat, surrounded by the loud yet calming forest, I struggled to focus on what I was reading. The nervous anticipation of what was to come kept my mind off the task at hand. I couldn’t tell you how long I sat under the trees waiting but it must have been a while.

Instead of pouring my attention into my book, I stared into the never-ending wall of green that surrounded me, but of course it wasn’t only green. Pinks, blues, reds and yellows all stood out to me. They were an intrinsic part of the jungle but somehow stood apart from it. While I had noticed flowers growing around the hut, I hadn’t spotted this many earlier in the day. It made me realise how beautiful our surroundings are when we just open our eyes.

I was getting impatient and wanted the trip to start so instead of just thinking about the flowers, I got up and walked around a little, taking in the sights, sounds and smells. Had it always been this fresh or was last night’s rainfall creating new scents that I hadn’t noticed before?

Still, I waited for the trip to start. I’d been told, San Pedro takes a long time to kick in.

I made my way back to the hut where we were staying, walking past the river on the way. The water was so blue. Much bluer than I had ever seen it and the heavy rain had caused the white water to look much more extreme than usual.

Still, I waited.

The clouds rushed by overhead, creating elegant patterns in the sky. It was while staring at the faces in the clouds that I realised I wasn’t waiting at all. The San Pedro had kicked in a long time ago but the gentle progression into a full-blown trip meant I hadn’t even noticed it happening.

I wandered back to the hut and found the others. My girlfriend was staring out into the jungle and Ashley was dancing around the trees – She would later tell me she was dancing with the trees.

My girlfriend and I sat together in silence. While I cannot speak for how she felt in that moment, I felt closer to her than I ever had. Our auras were intertwined in a way that can only be described as a set of invisible tendrils tangled together. No, tangled is the wrong word as tangled implies a lack of control. We had total control of our tendrils, they were so tightly bound because we wanted them to be. I felt in that moment that it didn’t matter how far apart we were, we would always be connected.

Trying to get more comfortable in our hut, we lay down and stared at the wooden walls. I’m so glad we were in a wooden hut and not in a concrete building. It felt like we were essentially inside nature. The trees had literally given themselves up so we could shelter inside them, it was beautiful.

The walls showed us a dazzling array of ideas, past and present. Although we could see faces, it wasn’t like a film playing out in front of our eyes, the faces barely moved. They appeared to be in deep thought, perhaps mirroring our own expressions and showed us not only our place in the universe but our place in each other’s lives.

Both my girlfriend and I laid still for hours, lost in our own heads but enjoying each other’s company, quietly letting the love that surrounded us be absorbed through our skin and into our very beings.

As night fell and with the peak of the trip long behind us, we lit candles and marvelled at the way the shadows danced through the jungle. Although the height of the visual hallucinations had stopped, colours were still more intense, sounds much clearer and our thought processes were still different. We could see connections that just half a day earlier would’ve been impossible to understand.

This wasn’t an experience like LSD or Magic Mushrooms, where you manage to solve all life’s issues but never remember quite how you’d done it. San Pedro shared with me ways to challenge my own thinking, taught me how to see problems and how to effectively solve them. It never gave me the answers, it gave me the skill set I would need to solve the questions as they arose.

I went to bed, my brain feeling like jelly. It had been worked hard but I knew that when I awoke in the morning, I would have a new appreciation for life and would forever be changed by the experience.

*From the article here :
https://southamericabackpacker.com/san-pedro-cactus/​