Entheogenic Rights

[Anonymous]

Dear Family of Friends, I have submitted to the people that have an interest in decriminalizing the use of Marijuana for spiritual healing purposes. http://people.tribe.net/cd4acf17-fa5e-4 ... e296081b23

Oklevueha NAC and UDV successfully stood up in the Utah Supreme Court and the United States Supreme Court that substantiate unequivocally the indigenous spiritual belief that the use of plants, herbs and cactuses are protected by the 1st. Amendment of the United States Constitution when exercised within the parameters of the Native American Church.  My belief is now that this understanding has been proven in the highest courts of our land the next step is to exercise this understanding to the world.  In other words “Use it or Lose it!  

 
Wandan
James
Seminole Medicine Man
www.nativeamericanchurch.net

We've got to stand up!

[Anonymous]

Dear family of friends, yesterday I experienced something really wonderful. I sat in a Utah County court room and watched the Great Spirit influence a young man, full of innocence, stand up for his religious rights to seek peace and tranquility through the prayerful use of an ancient indigenous sacrament.

To a limited sighted person this young man may have looked to have been trampled under the weight of a miss guided court Judge, who merely ignited the essence of goodness in most observers and participants of this court proceeding. Yes, this judge ruled that Karsten 'Brave Heart' Davis was guilty by standing up for his first amendment guaranteed rights to pray with marijuana.

As all observers with me witnessed this judge deny Karsten of any legal representation, yes Karsten was denied an attorney for this trial. Plus, the judge did his utmost to deny any efforts to have anyone but himself advise Karsten on how to represent himself in this judge's court. I could hardly believe my eyes.

The spirit of this young man was so strong he got the ticketing officers to admit on the stand that they knew nothing about the laws protecting the usage of Native American Church Sacraments (American Native indigenous spiritual practices) and that they did observe that there was a fire present as he was praying in the wilderness of American Fork canyon, prior to them violating his civil liberties to worship. And, that they had 'denied' him the ability to show them his Oklevueha Native American Church card.

After the prosecution rested their case, Karsten requested to take the stand in his defense, after the judge refused him to call any witnesses on his behalf, with this judge advising him that he did not need to, but Karsten insisted, where upon he testified that he had gone to the mountains to pray to the Great Spirit for assistance in helping him and his friend through some life difficulties that they both were experiencing. He also testified that the Sacrament was not his but that he was merely praying. And he also voiced his frustration that the officers would not allow him to show his Native American Church documentation. What was not shared in court, the reason Karsten's friend who was also ticketed was not in court and whom Karsten was attempting to help and who owned the Marijuana committed suicide shortly after this incident.

Because we live in America, Karsten was inspired and able to request sentencing upon being found guilty he then immediately appealed his conviction. His appeal will go to the Fourth District Court, and this time Karsten will be assured to have an attorney representing him and his constitutional right to pray in the manner the Great Spirit dictates to him by being a member of the Native American Church.  

When the trial was concluded I observed the ticketing officers come up to Karsten, shake his hand and sincerely congratulate him on the way he conducted himself and then recounting the county attorney in the manner she conducted her duties my admiration for Karsten, Utah County law enforcement officers and Utah County Attorney office tripled.

Our system of government may have taken a couple of steps backward in the last 8 years but because of the innate goodness of our nation’s citizens, I still tear up with appreciation when reminded, that I am an American.




"Freedom Isn't Free - Someone has paid and continues to pay the Price"
          "People like Karsten and  American GI’s




Wandan
James
Seminole Medicine Man
www.nativeamericanchurch.net

[boomer2]

Teo,  you wrote that:

Dear family of friends, yesterday I experienced something really wonderful. I sat in a Utah County court room and watched the Great Spirit influence a young man, full of innocence, stand up for his religious rights to seek peace and tranquility through the prayerful use of an ancient indigenous sacrament.

Can you supply the URL to your quote?

First, marijuana is not indigenous to the United States, it is an introduced species, and it was the male plants which were brought to North America in the late 1600s which all thirteen colonies were require by law to grow a certain amount of acreage of hemp per farm for the colonials to grow for industrial use.

One such use was rag paper made from old cotton clothing mixed with hemp and the Famous Boston Hemp Rope Walk which everyone contributed to.

This man's rights to use marijuana as a sacrament will never be allowed because it is not a sacrament used by members of the Native American Church for their religion ever in their history.

Are you aware that Marijuana (the kind that gets you high), was not introduced into the United States from Mexico until the late 1800s where it was used by prisoners in Mexico and was suspected to be the cause of riots in Mexican prisons, sadly a false assumption by one of America's leading botanist William E. Safford, at least 16 years before Marijuana was even made illegal to use, possess or sell in 1939 under the Marijuana Tax Act.

And two months before it became illegal,  Popular Mechanics, a very popular pulp magazine for American teens and scouts and hobbyists, including professional masons and carpenters and amateur scientists, had just published a lengthy article titled, The New 1,000,000,000 billion Dollar Crop.  And it was about hemp and the machine which was just created to harvest hemp.  Ironically, 2 years later, hemp production was again allowed in several Midwestern states for the war effort.

While hemp was used all by and required to grow by all thirteen colonies when the USA was created, along the east coast for rag paper hemp products, Boston Rope Walks, sails, canvas, paper and books, The sails of the USS Constitution, The American Flag, The Declaration of Independence, and even U.S. dollars were printed on hemp paper up until the early 1930s, no Native Americans smoked marijuana in their religion or in the Native America Church.

About William E. Safford's (1915) Hemp comments of the early century of which he obviously had no understanding of: [Safford, William Edwin. 1915. An Aztec narcotic. Journal of Heredity vol. 6:291-311. July.]

Today in México, only a handful of remote montane tribes still practice the customs and rituals of what once must have been a splendid and powerful system of worship and empirical magic.  So utterly complete was the neglect and ignorance in our western world of the ethnological aspects of Aztec and other Mexican shamanism, that in 1915, William E. Safford, a reputable and distinguished USA botanist who was than  a sort of expert on the subject of many Native American psychotropic plants, claimed  that the visionary mushrooms  as described in the Spanish histories did not in fact exist and  that the  Mesoamérican Indians  had never used such, whether before,  during, or after the conquest.  Disdaining the graphic testimony of several  Spanish chroniclers, Safford  dismissed  the well-documented evidence of the chroniclers, mostly clerics, who described as mushroomic,  the effects which the mushrooms allegedly had upon those who consumed them.  There is no evidence any of the Spaniards deigned to sample the psychoptic mushrooms.

    Safford (1915) presented  a botanical society the results of  his study of an Aztec sacred inebriant  referred to in a few historical sources as teonanácatl which means “wondrous mushroom.”  He claimed that the so-called wondrous mushrooms were in fact dried peyote buttons and that no mushrooms had been used as inebriates by the native peoples of Mesoamérica.  Safford's colleagues displayed little interest when he claimed that the word teonanácatl simply meant peyote.  In his paper, he reproduced a photograph of dried peyote buttons.  These could easily have been mistaken for dried mushroom-caps, which is what they vaguely resembled to the untrained eye.  Safford relied on the fact that "three centuries have failed to reveal that an endemic fungus is being used as an intoxicant in Mexico.  Nor is such a fungus mentioned either in works on mycology or pharmacology, yet the belief prevails even now [1915] that there is a narcotic Mexican fungus."

   According to Safford, the early Spanish descriptions of numerous medicinal plants from Mesoamérica led him to believe that the Aztec entheogen  ololiuhqui was either the seed of Datura or of a morning-glory species [the latter of which he was correct], but he further denied that either plant provoked visionary effects  (for a more detailed description of the properties and actions of the sacred morning- glory seeds, see Albert Hofmann's biography, "LSD: My Problem Child" [1980]).

    As late as 1921, Safford still held firm to his theory by again  denying the existence of the sacred mushrooms, claiming  that they were simply dried peyote buttons. Safford [1923. Peyotl. Journal of the American Medical Association vol. 77:1278-1279. October.] also noted:  "Peyote has been called a habit-forming drug, and some writers have likened it to hashish, or Indian Hemp, the latter which had been introduced into the country of México and our southwest under the name of Marijuana, is a most dangerous drug.  Introduced clandestinely into prisons, it has of course, been the cause of riots.  Its use is now forbidden in México by the government."  

    It should be obvious to anyone who reads the above letter by Safford that he was a confirmed pharmacophilac and  thanks to his prominence the mushrooms continued to be obscured from the world until the late 1930's when they were once again brought to the attention of the scientific community.
 
    In the second decade of this century, Austrian  Blas Pablo Reko [1919. De los Nombres Botanicos Aztecos. El Mexico Antiguo vol. 1(5):113-117. February.],  a physician with an interest in ethnobotany, learned that some groups of Indians living in the Mexican state of Oaxaca were still using psychoptic mushrooms  in  secret ceremonies perhaps involving ancient rites. These rites were performed apparently for the purpose of divinatory healing.  Reko published his findings in a journal entitled El México Antiguo.


Fig. 1. Dr. Blas Pablo Reko. Drawn by E.W. Smith.


    Reko  subsequently discussed this discovery with his colleagues, who paid little attention to his mushroomic theories and showed no interest whatever in pursuing  this information on the suprosititious use of inebriating mushrooms by the Indians of Mesoamérica.  Reko wrote  that teonanácatl was "Div. géneros de hongos, especialmente un hongo negro que crece sobre estiércol y produce efectos narcóticos."  [“Various genera of mushrooms, especially a black mushroom that grows on dung and produces psychotropic effects”]

    Reko [1923. Letter to J. N. Rose. Herbarium Sheet Number #1745713. U. S. National Museum. Washington, D. C.] later wrote to Dr. J. N. Rose of the United States National Herbarium that "I see in your description of Lophorphora (peyote) that Dr. Safford believes this plant to be the `teonanácatl' of Sahagún which is surely wrong.  It is actually as Sahagún states, a fungus which grows on dung heaps and which is still used under the same old name by the Indians of the Sierra Juarez in Oaxaca in their religious feasts." Safford's last defender, Huntington Cairns (1929), became the last person to expound the Safford theory.

    B. P. Reko’s cousin, Victor A.  Reko (1928), published the first objection to Safford's claims.  It appeared in a book written years later in 1936.  Below is an excerpt describing the effects of the mushrooms taken from that book entitled Magische Gifte: Rausche und Betäubungsmittel der Neuen Welt ("Magical Poisons: inebrients and Narcotics of the New World"):

"The nanacates are poisonous mushrooms which have nothing to do with peyote.  It is known from olden times that their use induces intoxication, states of ecstacy and mental aberrations, but, notwithstanding the dangers attendant upon their use, people everywhere they grow take advantage of their intoxicating properties up to the present time."

Excerpted from Mushroom Pioneers by John W. Allen
Copyright 2002 by John W. Allen
Permission to reprint is required.

Weston LaBarre's Paper from Duke University on Psychedelics Galore Which include some historical data pertaining to the use of hemp and Cannabis:

[attachment=2:11tt131h]psychedelicsgalore1.jpg[/attachment:11tt131h]

[attachment=1:11tt131h]psychedelicsgalore2.jpg[/attachment:11tt131h]

[attachment=0:11tt131h]psychedelicsgalore3.jpg[/attachment:11tt131h]

boomer2

[boomer2]

I would like to add to my above comments about the non existing use of marijuana as sacraments by Native Americas.

While in the past ten years or so, some Individual Indians living in North America, have tried to charter churches for legitimate use of marijuana.  as stated above no Native North American Indians smoked Marijuana which came to the U.S.A form Mexican's who got it introduced to them by Chinese laborers.

Regarding the Hollywood myth that Indians smoked pot in their peace pipes is nothing more than bs.

http://www.answerbag.com/q_view/1064880

Did Native Americans really put marijuana in thier peace pipes?

A peace pipe, also called a calumet or medicine pipe, is a ceremonial smoking pipe used by many Native American tribes, traditionally as a token of peace.

A common material for calumet pipe bowls is red pipestone or catlinite, a fine-grained easily-worked stone of a rich red color of the Coteau des Prairies, west of the Big Stone Lake in South Dakota. The quarries were formerly neutral ground among warring tribes; many sacred traditions are associated with the locality.

A type of herbal tobacco or mixture of herbs was usually reserved for special smoking occasions, with each region's people using the plants that were locally considered to have special qualities or a culturally condoned basis for ceremonial use.

Some northern Sioux people used long, stemmed pipes for ceremonies while others such as the Catawbas in the southeast used ceremonial pipes formed as round, footed bowls with a tubular smoke tip projecting from each cardinal direction on the bowl.

Sioux ceremonies included saying a prayer to each of the four cardinal directions and the earth and sky (reportedly viewed as female and male principles, respectively), then a little bit of tobacco would be sprinkled on the ground in recognition of the relationship connecting humans to all other parts of existence. Other Indian peoples used and use pipes in different ways, according to their personal or group beliefs, ceremonies, purposes and habits.

It should be clarified that the television image of a "chief" with long braids smoking a long, feathered "peacepipe" is a false, Hollywood fabrication that absolutely does not convey the variety of practices, pipe forms, or beliefs and ceremonial procedures of the thousands of Indian groups in pre-European North (and South) America

http://en.wikipedia.org/wiki/Peace_pipe

Also an answer to the same question:

by 'Choni1 on Dec 28, 2008 at 10:33 am Permalink

As a Lakota Pipe Carrier, and a practitioner of traditional "religions", I am astounded that this myth even continues today. What is smoked in the "peace pipe" (actually a sacred instrument used to pray) is a blend of natural herbs, mostly "Cansasa", the inner bark of the red osher dogwood tree. It would never occur to me to put a mind altering substance in my Pipe.

Not only that, but since Cannabis is not a native plant to the Americas, I'm not aware of any traditional practices among any of the native peoples of this continent using Cannabis in a peace pipe. However, since the inception of the Native American church by Quannah Parker, it may have become a practice among some of the Native American Church members, especially when their sacred Peyote is not available. My definition of "traditional), however, pre-dates the Native American Church.

"Traditional" uses not withstanding, I know several/many Native American healers and medicine people who use cannabis for medicinal purposes to great effect.

http://www.parl.gc.ca/37/1/parlbus/comm ... %20America

HISTORICAL AND CULTURAL USES OF CANNABIS AND THE CANADIAN "MARIJUANA CLASH"

Prepared For The Senate Special Committee On Illegal Drugs

Leah Spicer
Law and Government Division

12 April 2002

LIBRARY OF PARLIAMENT

TABLE OF CONTENTS

INTRODUCTION

Part I â€" Cultural Uses of Cannabis Throughout the World

A. Historical Origins and Uses of Cannabis
    1. China
    2. Central Asia
    3. Ancient Near East
        a. Sumerians
        b. Biblical Origins

B. Properties of the Production of Cannabis
    1. Climatic Conditions for Cannabis Production
    2. Classes of Psychoactive Cannabis Preparations

C. Cultural Uses of Cannabis
    1. India
    2. Africa
    3. South America â€" Brazil
    4. Jamaica
        a. Ganja Socialization in the Home and Use Primarily by Males in Lower-Class Working Families
        b. Rastafarians
        c. Working Class Women in Jamaica

Part II â€" North American Context of Cannabis Use
    A. History of Cannabis in North America
    B. Cannabis Use in Canada

Conclusion â€" The Marijuana Clash in Canada:
A Moral Debate

 A.  History of Cannabis in North America

While there is strong historical evidence illustrating that the psychoactive properties of cannabis have been used as part of cultural practices of several societies throughout the world, it is unclear when the psychoactive properties of cannabis were discovered in North America.  Some scholars believe that cannabis probably existed in North America long before the Europeans arrived.  In Chris Bennett’s book Green Gold:  Marijuana in Magic and Religion he says, “there is some very good physical evidence that indicates cannabis played a part in some of the native cultures prior to the arrival of Columbus.”([104])  In 1985, Bill Fitzgerald discovered resin scrapings of 500-year-old pipes in Morriston, Ontario containing “traces of hemp and tobacco that is five times stronger than the cigarettes smoked today.”([105])  Other archaeological evidence includes stone and wooden pipes and hemp fibre pouches that were found in the Ohio Valley from about 800 A.D.([106])

Elders of some North American native tribes can also remember their ancestors using cannabis in a ritual manner.  According to Richard L. Lingeman in his book Drugs from A to Z, a 79 year old member of the Cinco Putas tribe in California recalls his grandmother’s daily ritual when he was a small child.  She took some cannabis flower tops out of an intricately carved box then rolled it in handmade corn paper.  She held the resulting ‘joint’ upright in front of her and, watching the rising swirled smoke, prayed:  â€œOh thank-you Great Mother!” for each of the gifts the day had brought, as well as thanks for her present relaxation.([107])

Even today, there are some North American tribes, especially those from Mexico, who have used cannabis as sacred gift under the name Rosa Maria or Santa Rosa, and continue to use it today.

Indians in the Mexican states of Veracruz, Hidalgo, and Puebla practice a communal curing ceremony with a plant called Santa Rosa, identified as cannabis sativa, which is considered both a plant and a sacred intercessor with the Virgin.  Although the ceremony is based mainly on Christian elements, the plant is worshipped as an earth deity and is thought to be alive and to represent a part of the heart of God.([108])

However, some scholars are doubtful that cannabis was an integral part of the cultures of North American native tribes.  â€œWith few exceptions, cannabis has not penetrated significantly into many native religious beliefs and ceremonies.”([109])  These scholars believe that the cultivation of cannabis in the New World originated by its introduction through white settlers.  Even if North American natives had been using cannabis prior to White man’s arrival “unfortunately much of the religion and culture of the aboriginal peoples of the western hemisphere was destroyed or driven underground by the European invaders.”([110])

Hence, there is little evidence that the natives of the continent introduced the white settlers to the cannabis plant or its psychoactive properties.  The earliest known evidence is that Louis Hebert, Champlain’s apothecary, introduced the cannabis plant to North American white settlers in 1606.  However, the white settlers did not discover the psychoactive properties of cannabis until the end of the 19th century.  Rather, the cannabis plant was widely grown across North America for its use as a fibre in clothing and cordage and to provide sails and rigging for ships.  The pilgrims also planted hemp soon after its introduction, and used it to cover their wagons.

Colonial governments realized quite quickly the profits that could be made from the production of cannabis fibre (hemp).  King James I commanded the American colonists to produce hemp, and later in 1619, the government of the colony of Virginia imposed penalties on those who did not produce cannabis, and awarded bounties for cannabis culture and manufacture.

Similar attempts to stimulate the industry occurred in Eastern Canada as well.  Hemp was grown under the French regime, and was the first crop to be subsidized by the government.  In 1801, the Lieutenant Governor of Upper Canada distributed hemp seeds to farmers.  Later, in the 1820’s, a gentleman by the name of Edward Allen Talbot, Esq., wrote Five Years’ Residence in the Canadas.  He believed that if Canada produced enough hemp to supply Britain, this would end their dependence on a foreign power and greatly benefit Canadian settlers.  In 1822, the provincial parliament of Upper Canada allocated 300 pounds for the purchase of machinery to process hemp and 50 pounds a year over the next three years for repairs.  The 1823 budget also offered incentives to domestic producers.  Mr. Fielding, Finance Minister said that there was a market in Canada and with some government encouragement a mill could be established in Manitoba to draw from crops in the vicinity.  There were six hemp mills in Canada at the time, and the government financed a seventh, the Manitoba Cordage Company.  Near the end of the 19th century however, cannabis production became overshadowed by cotton production since it was less labour intensive.  Even with the invention of a new machine in 1917 to make it easier to separate cannabis fibre from the internal woody core, cannabis fibre production did not rise in production again.  The new petroleum based synthetic textile companies and the large and powerful newspaper/lumber barons saw hemp production as a threat to their businesses.  Thus in 1937, the United States enacted the Marijuana Tax Law, and levied an occupational excise tax upon cannabis fibre producers.  The Canadian government, following the American lead, also prohibited production under the Opium and Narcotics Act on 1 August 1938.

Between the years of 1840-1900 cannabis was also used in medicinal practice throughout North America.  During this time, more than one hundred papers were published in the Western medical literature recommending it for various illnesses and discomforts.  The first physician to introduce cannabis to Western medicine was W.B. O’Shaunghnessy of Scotland.  He introduced cannabis to Western medicine in 1841 after observing its use in India and performing experiments on animals to satisfy himself that it was safe for human use.  Soon after its introduction to North America, physicians began to prescribe cannabis for a variety of physical conditions such as rabies, rheumatism, epilepsy, tetanus and as a muscle relaxant.  Cannabis became so common in medicinal use that eventually, cannabis preparations were sold over the counter in drug stores.

In 1860, the first American Governmental Commission study of cannabis and health was conducted.  Dr. R. R. M’Meens reported the findings of the Commission to the Ohio State Medical Society.  M’Meens found that, cannabis effects are less intense than opium, and the secretions are not so much suppressed by it.  Digestion is not disturbed; the appetite rather increases; the whole effect of hemp being less violent, and producing a more natural sleep, without interfering with the actions of the internal organs, it is certainly often preferable to opium, although it is not equal to that drug in strength and reliability.([111])

Up until the early 1890’s doctors continued to find cannabis valuable for treatment of various forms of neuralgia especially treating migraine attacks, epilepsy, depression and sometimes for asthma and dysmenorrhoea.  Some doctors such as H.A. Hare also recommended cannabis to subdue restlessness and anxiety and distract a patient’s mind in terminal illness.  Dr. Hare believed cannabis was as effective a pain reliever as opium.

However, the 1890’s also found some doctors suggesting that the potency of cannabis preparations was too variable, and individual responses to orally ingested cannabis seemed erratic and unpredictable.  â€œCannabis Indica has fallen considerably in the estimation of the profession, both in the old country and in this, due no doubt to its variability and often noticeable uncertainty of action.”([112])  In addition, since the invention of the hypodermic syringe in the 1850’s, there was an increased use of opiates and soluble drugs that could be injected for faster pain relief.  Cannabis was difficult to be administered by injection because it is highly insoluble.  Chemically stable drugs such as aspirin, chloral hydrate and barbiturates were also developed at the end of the 19th century.  And while barbiturates were found to be quite dangerous, and many people died from aspirin induced bleeding, cannabis continued to fall out of practice as a medicine.

Simultaneously, as cannabis began to fall out of practice as a medicinal drug, its use as a recreational hallucinogen was realized in the United States.  In 1916, Puerto Rican Soldiers and Americans stationed in the Panama Canal Zone were reported to have been using marijuana, and military authorities did not enforce its disuse because they did not feel it was as harmful as drinking alcohol.  But medical experts began to “consider cannabis as a narcotic, implying the dangers of overdose and habit… and saw it as an aphrodisiac, adding sexual excitement or uncontrollability to its detriments.”([113])

In 1915 California became the first state to make it illegal to possess cannabis.  By the 1920’s marijuana had become a major ‘underground drug,’([114]) traced to an influx of Mexican workers into the Southern United States in the 1910’s and 1920’s.([115])  Subsequent use was apparently largely confined to lower class ethnic minority groups, with a high proportion of urban-dwelling Afro and Spanish Americans among the known users.  â€œWhen Mexican labourers introduced marijuana smoking to the United States, it spread across the south, and by the 1920’s, its use was established in New Orleans through its importation from Havana, Tampico, and Veracruz by American and Mexican sailors, and use was confined primarily among the poor and minority groups.”([116])  Later in the 1930’s, “cannabis was the first psychoactive substance (besides alcohol) that became a common subject in modern popular music, with jazz classics from the 1930’s such as Louis Armstrong’s Muggles and Cab Calloway’s That Funny Reefer Man topping the bill of marijuana-inspired fare.”([117])

The recreational spread of cannabis use, especially in the United States at the beginning of the 20th century, assisted in enhancing the narcotic classification of cannabis by medical experts at the end of the 19th century.  Therefore, medical experts also supported the American Marijuana Tax Act of 1937, as well as the Canadian Opium and Narcotics Act in 1938, both of which not only controlled the cannabis economic industry with prohibitive taxes, but also prevented further experimentation on the medicinal effects of cannabis.  Years later in 1954, a new offence was created in Canada for the ‘possession for the purpose of trafficking’ and in 1956, cannabis was also incorporated into the more comprehensive United States Narcotics Act.  Internationally, cannabis began to be controlled in 1961 by the United Nations Single Convention on Narcotic Drugs, 1961, requiring states to adopt the necessary legislative and regulatory measures in order to limit the production, distribution and use of prohibited substances to medical and scientific purposes.  Canada both signed and ratified the convention in 1961 and the United States later acceded to the convention in 1967.

the above is but a partial chapter from the book whose URL is given in the quote/

Later when Dr. Mark D. Merlin's book on Hemp is published of which I was the original first editor on his reprint, and having added more than o 100 new pages to the original 1971 text, I will post such here.

Man and Marijuana was r. Merlin's Masters Thesis for the University of Hawaii's Department of Geography.

He also wrote, "On the trail of the Ancient Opium Poppy" and co-authored with Vince LeBot, "Kava: The Pacific Drug" (reprinted in paper back form as, Kava: the pacific Elixer."

Dr. Merlin has also published papers on old world p botanical psychoactive substances and co-authored 7 mushroom papers with me.

[judih]

i want to thank you, boomer, for these great excerpts. Welcome information.

judih

[boomer2]

Thank you and you are most welcome.

Have a shroomy day.

Boomer2

[Anonymous]

Awesome info boomer!