spiritual ganja

[SoiledMyself]

Landraces and Haze and Haze hybrids have gotten me into the spiritual mind state , true conversations with ones self

 

[satva]

You know Colombians?

My college roommate from New York City had a connoisseur stash of Colombians collected from small time dealing in the late 1960's and early 1970's. It was grown seedless and more potent the darker it got, Chocolate to black Colombian was - bit for bit - as strong as - all but the best hash. Even back then - top shelf unseeded Colombian was sold by the gram - 1/8.

My friend had a mentor a beatnik who huge out in NYC coffee shops all night and rapped about the cosmos. These dark Colombians were very energetic to the point of nervous energy, intellectually stimulating, intense, and psychedelic. The high from these dark Colombians was the closest to pure LSD-25.

The 1969 Santa Marta Highland Gold was one of my favorites. The 1972 Maui Woui was my favorite, I grew it for years. Maui Woui had the euphoric island vibe. Dark brown / black Colombian had the vibe of late Friday night coffee shops on the upper east side of Manhattan. I remember the colors and effects, not the region of origin for the genetics, just typically called ~ Colombian Red or Gold.

Colombian Gold was euphoric and energetic, similar effect to Highland Oaxacan Gold, Highland Guerrero and Acapulco Gold. I've always liked Highland Gold genetics. The Highland Meao Thai cures golden.

The high grade commercial Colombian was stronger and stonier than Highland Mexican and Highland Thai - but Mex/Thai - for me - were cleaner with no dirty after effect.

giggling, losing control, slouching, getting amorous feelings

That's what's life's all about! The guy with the stick is the confused one!

 

[waveguide]

maybe he has a wider priority set

having a weird spiritual experience - i got some cold virus that doesn't seem to do much except block up my ears and makes the most amazing ringing. i'm usually doing other crap but every now and then i listen to it and sometimes i can hear it talking. it's weird because i've had a lot of spiritual interactions (lol) and it makes very simple statements, like morse code or binary. it's a very alien consciousness.

 

[red rider]

You know Colombians?

My college roommate from New York City had a connoisseur stash of Colombians coolected from small time dealing in the late 1960's and early 1970's. It was grown seedless and seemed to be mare potent the darker it got, Chocolate to black Colombian was - bit for bit - as strong as all but the best Nepalese hash. Even back then it was sold by the gram - 1/8.

My friend had a mentor a beatnik who huge out in NYC coffee shops all night and rapped about the cosmos. These dark Colombians were very energetic to the point of nervous energy, intellectually stimulating, intense, and psychedelic. The high from these dark Colombians was the closest to pure LSD-25.

The 1969 Santa Marta Highland Gold was one of my favorites. The 1972 Maui Woui was my favorite, I grew it for years. Maui Woui had the euphoric island vibe. Dark brown / black Colombian had the vibe of late Friday night coffee shops on the upper east side of Manhattan. I remember the colors and effects, not the region of origin for the genetics, typically just called Colombian Red or Gold.

Colombian Gold was euphoric and energetic, similar effect of Highland Oaxacan Gold, Highland Guerrero and Acapulco Gold. I've always liked Highland Gold genetics. The Highland Meao Thai cures golden.

The high grade commercial Colombian was stronger and stonier than the Highland Mexican and Highland Thai - but Mex/Thai - for me - were cleaner with no dirty after effect.

Fantastic you most certainly do know Colombian cannabis. I didn’t start smoking until 75 so I don’t know what it was like before. But if you can remember how good the “commercial” exported Colombian was then imagine how good the domestic non exported cannabis is in Colombia. The best Colombian never makes it out of the country and doesn’t come from huge commercial grows (export). The fine gourmet cannabis is cultivated in small batches and rarely leaves the growing area. Punto Rojo grown at high altitude (3000meters) is truly a spiritual experience.
Great story's too!

 

[idiit]

nice post weird. high end cannabis can activate potential. there is an interaction going on between the herb and the smoker. part of the equation is us. weird has the potential that cannabis helps activate. not weird at all, weird .

ok, so far you've missed the big'un. santa maria.

Santa Maria

- Santa Maria, a variety of marijuana stemming from the Brazilian Amazon where it has been used in a spiritual context, is now available in the Netherlands. -

According to Cees this plant reveals unknown depths within the sexual experience.


While Santa Maria is not being used for spiritual purposes in the Netherlands, out of respect for the plant it's name has been changed to Planck…

On the other hand, the extra-ritual smoking of Santa Maria often provokes a kind of "flash-back" effect that can lead to a reliving of the ayahuasca experience outside the ceremonial setting. This in a few cases can be a painful and unsettling experience mainly for inexperienced users and for those with psychological problems. This haphazard multiplication of the original experience can, in a few cases, generate difficulties in settling back into normal life and a lack of motivation for any but "spiritual " activities, which on occasion lead to dropping out of school or jobs and subsequent situations of maladjustment and disorientation.

https://www.icmag.com/ic/showthread.php?t=53985

there is a religious movement called Santo Daime which originates in Brasil and uses ayahuasca ("Daime") -

at least part if not all of the Santo Daime people refer to their herb as "Santa Maria" ... I think perhaps it may also have a direct association with the spirit of the Virgin Mary as associated with cannabis too, if you see what I mean ... but that they also only allow their "Santa Maria" strain to be smoked at ayahuasca ceremonies etc. and that only this cannabis is referred to as "Santa Maria"

not sure, still, seemed like pretty good stuff

https://www.icmag.com/ic/showthread.php?t=41465



the seedstock santa maria is actually a 7-8 bx from santa maria/silver pearl.

an ic member has 5 santa maria 7bx beans in the original no mercy packaging left. i've been nudging him today to get going on preserving them today as a curious synchronicity. i've been helping him preserve aww, a-13, '89 sssc skunk (i believe source of roadkill skunk, cheese skunk phenos among others), panama red and other very old, very important strains.

if you listen to bob marley's music there is considerable evidence right there in his music that the jamacian lambs bread (preserved by rahan and others from seeds gifted by bushman) that the jlb smoked by the right ppl for the right reasons can have excellent spiritual effects.

 

[idiit]

i was smoking some seeds of africa malawi gold last night. it's got about 30 days on her since chop. she could have gone at least anothertwo weeks under a much hotter sun imo but she is starting to smoke really nice anyway.

i had a spiritual revelation last night under the mg effects.

i've been going thru some severe and unnecessary stress and i've been experiencing anger due to this issue. last night i 'learned' that the reason i was angry was because i did not have the power to remedy the situation; anger was due to impotency.

i further 'learned' that anger is a great motivator and can supplant lack of power with another power source; hard core motivation.

cool. i really enjoyed the lesson and feel it was correct within the context i described above.

i used to get teaching lessons of a spiritual nature off my 2011 golden tiger (ace seeds) after the herb reached a 6 mth. cure. lots of lessons.

i think some psychoactive strains can hold important spiritual lessons if the mind set of the imbiber is tuned into the "spiritual frequencies".

 

[Weird]

you are seeing the totality of the human condition as it exists in you and in doing so it gives the capacity to be freed from it

imhe it goes far deeper than that

continue to explore the depths of your being until you over come the effects the human condition has on yourself and continue to explore the depths of your being so often that you recognize the same conditions in others and you will be able to provide the same enlightenment for others that weed has provided for you

this is why it is called "buddha"

 

[satva]

you've missed the big'un. santa maria.

Bob mentioned Holy Princess - Santa Maria x C99. Esobar's grow pictures of Santa Maria, looks good, but its only available in seed crossed with C99.

I researched Santa Maria years ago, but couldn't find couldn't find much on grow and smoke reports - except the general reference to spirituality.

 

[gekolite]

nomercy seeds , provides santa maria seeds

 

[idiit]

ordered some (santa maria 8bx) from nm seeds. only way is to grow 'em, smoke 'em, cure 'em, smoke 'em. very interesting posts on santa maria:

After I cut the plants down to dry and cure, the smell changed from guava to a wierd cat piss, chemical smell which had me worried.....but after a 2 week jar-cure....the guava smell came back in full force. Then, I started giving it to my girlfriend and friends....they would rip the bud out of my hands it was so good. The inhale tasted fruity and the exhale smelled just like incense, just like haze dominant strains. Smelled something like sandlwood/sage/frankinsense....Everybody kept reffering to it as PIFF which I was sure to let them know it wasn't piff.

^^ link

escobar has released planck (santa maria) s1 fem freebes in the past but has no plans on doing so in the near future. talked to him yesteray and here's his comments on planck s1's:

No i dont have anymore left. Right now i am making new females but the santa is not included.
The closest to get her fast is to look inside Holy Princess or a bit harder in Boudica.

I have made some new IBLS in fem, but they are mexicans. (Oaxacan and Guerrero)

The santa is amazing smoke.

Grdz e$ko,

 

[Mustafunk]

I think most strains could fit the bill... cannabis effect are very subjective and rely largely on the Set and Setting of the user.

Last but not least, I would avoid extremely sedating strains just as I would avoid extremely euphoric or electric sativas too. Something in the middle, balanced body and mind effect, warm and clean can be very nice.

Generally, sativa landraces work nicely. They aren't too strong and the effect is very much like that. I remember the Philippines Sagada being a "zen" high strain, not too strong, not too sedating, not too rushy. But as I said, I think it's also about the Set and Setting.

Vibes.

 

[idiit]

Keeping within the Santo Daime universe it is useful to compare the fortunes of the legally accepted ayahuasca with another sacramental substance also worshipped by the followers of one of its branches but which remains illegal : Santa Maria or Cannabis.

^ not actually cannabis, but rather one particular brazilian cannabis strain; santa maria.

santo daime followers only smoke the santa maria strain from what i've read.

From this point of view it is interesting to think about the controlled use of "entheogens"1, still current among many groups, especially among North and South American Indians, but also among mestizo members of the rural population and, more recently , even among the urban middle classes. Here the observance of traditional taboos and rituals seem to provide paradigmatic examples of Zinberg's and Grund's theories.

Among these peoples these plants are often called "teacher plants" and they are felt to give the user direct access to the spiritual world and to storehouses of wisdom not otherwise available to them. Thus it is common for shamans to claim that their knowledge of the healing power of plants and the correct ways of using them was given them in dreams or visions produced by the ingestion of these entheogens.

On another occasion, during a Daime session, shortly after Padrinho Sebastião's formal declaration of independence, one of the marijuana using newcomers felt an irresistible need to confide his secret to Padrinho Sebastião. According to his own account, feeling unable to remain in the room, he decided to go out for fresh air. Outside the church he met Padrinho Sebastião and promptly told him all about it. Far from being angry , the old man told him he had recently had a dream in which a strange warrior on horseback and wearing a black cape had told him he was about to move to another spiritual line. When he asked what line this was, he was told he would find out for himself. A little later he had had another vision of a garden being tended by an angel who showed him a plant he did not know and said : "This is for healing".

Padrinho Sebastião then asked his young follower for a little marijuana to study. For some time he kept the use of the plant restricted to himself, his wife, the youths who had presented him with the plant and one or two close followers. After a while, he came to the conclusion that while ayahuasca worked with the spiritual energy of Christ, cannabis had the energy of the Virgin and he then renamed the plant Santa Maria. He explained that he had been instructed to "take the herb from the mouth of the devil and return it to its proper mistress, the Virgin Mary". Thus began a series of instructions that he imparted to his followers on the proper sacred use of cannabis, distinct from the profane manner it was being smoked by those who simply wanted a "buzz".

Emphasising its specific character this new religious use was to have a different vocabulary from the profane street use , so that like Santo Daime , Santa Maria should never be considered a "drug". Not only was the name commonly used in Brazil "maconha", rejected and substituted for "Santa Maria", but all the other terms used in connection with it, like the standard urban Portuguese word for "to smoke", or hippie slang expressions for cigarette papers and the top of the female plant very prized for being rich in THC, were substituted by other expressions of a more local flavour.

Ideally it should only be used in rituals similar to the Santo Daime ones, to be held every two weeks. But the specificities of its pharmacological nature and of its effects, the fact that initially there was probably resistance on the part of members of the community in fully equating it with ayahuasca and that for a long time ( three years according to Clodomir Montessori da Silva :1985) its use was restricted to a few people, meant that a more informal manner of use developed in which it was simply smoked in a circle. But even here a few rules are observed to mark the group ritual nature of these procedures which were different from the standard hedonistic and individualistic uses of cannabis. The ceremony is sometimes called "the consecration of Santa Maria" and in some cases may even involve the reciting of the Roman Catholic prayer "Hail Mary". During the ritual the partakers should remain silent and orderly while the cigarette is being consumed . It must always be passed to the person to the right of the last smoker and be kept in constant circulation until it is totally consumed and each user should limit himself to three puffs , mentally invoking the Daime symbols sun, moon and stars; make a sign of the cross and pass it on. If silence is not kept, then the smokers must at least keep the conversation on a high spiritual level, and avoid using it in parties or mixing it with the consumption of alcoholic drinks. Santa Maria should also never be used while eating, and a reasonable amount of time should be allowed to pass before food is consumed. Padrinho Sebastião's followers are also expected to only use this herb among themselves, refraining from smoking with those unaware of its sacred nature. Street marijuana, bought from drug dealers ought to be avoided, due to its contamination with heavy energies absorbed from the underworld environment and there are prescriptions as to the correct manner of growing , tending and harvesting the plant so as to emphasise its divinity.

After some time, its use, jointly with Daime, in healing in ceremonies became common. The two substances taken together are considered to produce very good effects. Santa Maria taken after Santo Daime can lead to a feeling of "unblockedge" propitiating visions and acts as a soother in moments of difficulty during the "voyage". They were considered to belong to the same spiritual realm and as being able to unite their children on earth and to transform and liberate them on the astral plane. In accordance with the daimista doctrine that divides the world in two great categories, while Santo Daime represented the male principle, Santa Maria was the female one and should be used to invoke the help not only of the Virgin but of all the other female saints and elemental spirits.

The plant's medicinal properties were also explored empirically. A tea made from its green leaves and from its roots was used in the treatment of flu, fevers, indigestion, vomiting, diarrhoea, headaches, "neurasthenia". Smoked it served as an anaesthetic, and as a relief for pains in general, being used to help in child birth, and as a relief for haemorrhoids , hernias , colics, depression, fatigue, nausea, dizziness, insomnia, high blood pressure, athsma etc. Its ashes were thought to have antiseptic and cicatrizant properties and were used topically in pomades to treat mycosis, wounds, ulcers and eczema. In compresses it was used on bruises, tumours, boils and fevers. A tincture was also made from it and used for colics, indigestion and spasms.(Silva 1985:11)

The other ayahuasca taking groups in Rio Branco already viewed Padrinho Sebastião with suspicion owing to his separation from the original Santo Daime group and to the hospitable manner he received what they considered to be a bunch of disreputable hippies. But they became particularly incensed by his adoption of cannabis as a new sacrament. Although this plant had long been in use in Brazil, it had always been associated with Black culture, owing to its original introduction in the region by slaves from Western Africa. As many other elements of African origin in Brazilian culture, it was stigmatised and considered to pertain to the devil.(In fact, to this day some still call it "the devil's weed").

From 1934 onwards Cannabis was placed in the first official Brazilian list of narcotic substances and thus began a campaign with a clearly racist slant presenting the use of the plant as a public problem and focusing the workings of the disciplinary punitive system on the social areas occupied by the Black population. This served to maintain and reinforce racist stereotypes and the construction of a Cannabis Problem is considered by some to have contributed enormously to the consolidation of the political and economic domination of the Afro-Brazilian population(Adiala 1986a and 1986b). As often happens in situations of racial oppression, this prejudice was even internalised by Black people who commonly associate its use with a life of crime. Mestre Irineu's followers themselves adhered to these ideas even though their leader himself had been a Black man and had come from a part of Brazil, the state of Maranhão, where the African influence is particularly great and where the use of marijuana was until recently totally integrated into the popular culture, being used for both recreational and medicinal purposes. Even Mestre Irineu himself has been alleged to have used the plant, in certain special occasions, for healing, although today this is vehemently denied by his followers.(Silva1985:9).

On the other hand, Padrinho Sebastião's recognition of the spiritual nature of some of the illicit substances in use in Brazil , attracted increasing numbers of drug users to Colonia 5000. Frequently these people experienced difficulty in accepting the rigid moralism and patriarchal authoritarianism of the religious doctrine and involved themselves occasionally in trouble in Rio Branco, where they were, in spite of their rebelliousness with regard to his teachings, still identified with Padrinho Sebastião. This contributed to an increase in the stigmatisation already suffered by Colonia 5000. This and other problems such as the growth in the numbers of the community members, led Padrinho Sebastião to go in search of another place to settle, where the land was more abundant and where they could be more isolated so as to live in their own way without outside interference. After some time a very remote and difficult to reach place was found called Rio do Ouro and there began a gradual movement of exodus from Colonia 5000 with many of the characteristics of the Messianic movements which frequently develop among poor Brazilian peasants.

One day while Padrinho Sebastião was away a young frequenter of his community was arrested in Rio Branco and found to be in possession of a bottle of Daime and an amount of Cannabis. This was used as an excuse for the police to invade Colonia 5000 in large numbers and heavily armed with machine guns, rifles and revolvers, ready to fire. Obviously they did not find the armed hoodlums they were used to dealing with, but only a very humble and peaceful group of people who looked at them with uncomprehending surprise. Nevertheless they found a well tended cannabis plantation which was then destroyed before the community dwellers, many of whom were reduced to tears by the brutal sacrilege being committed to their sacred Santa Maria garden. These procedures also had great media coverage and for the first time news the great Brazilian public had news of this entheogen using religion.

Although Padrinho Sebastião later presented himself to the local police authorities and was able to convince them of his religious integrity in the use of cannabis and ayahuasca, there was nevertheless a great deal of controversy over the subject. This was still the time of the military regime with its obsessive concern with left wing subversive activities and so it was deemed necessary to look into the activities of what was felt to be a potentially threatening movement of poor peasants allied to drug taking young dropouts. On the other hand there was a realisation that this was an unusual situation since the community was renowned for its hard work and religiosity and had never been involved in any serious trouble before. So a special government commission made up of police and army authorities as well as a group of scientists was dispatched to Rio do Ouro in order to carry out investigations into the life of the community . It also had the express recommendation to be careful not to create a situation of needless religious conflict, once Brazilian history is marked by many cases of the government trying to put down messianic movements not unlike this one, which had led to fanatical resistance usually ending in bloody massacres(Ovejero;1996:131-2). Already in this case some of the daimistas were bringing up the story of Canudos, one of the most notorious examples of Brazilian religious intolerance leading to war.

Although the commission's report was favourable to the community and recommended that its members be left to continue their life in peace , this was not the end of their troubles . Their relatively unabashed ritual use of cannabis and the press coverage given to the conversion to this religion of a few television celebrities were irksome to many. Matters became even worse when new police incidents involving supposed followers of Padrinho Sebastião with cannabis use occurred and led to further efforts on the part of certain authorities to ban altogether the ritual use of ayahuasca. As we have already seen, this in fact happened in 1985,when the brew was placed on the list of forbidden substances for six months and was only liberated after a new scientific commission was set up to investigate the matter further and for a period of two years there was uncertainty as to the long term legal status of ayahuaca use in Brazil.
Even though this commission ended by again recommending the liberation of ayahuasca for religious use , the fright increased the prejudices of the other ayahuasca using religions against Padrinho Sebastião and his followers, once they felt that their own sacramental use of ayahuasca was under permanent threat due to what they considered its misuse by those who insisted in using it with the "drug" Santa Maria.

Here one sees in almost caricature form the process of religious dogma turning one person's sacrament into another's "drug". Although aware of the importance of ayahuasca in the history of the Americas in general and in theirs in particular, they were unable to generalise the notion of the sacredness of entheogens to other substances different from those they used themselves. Here one sees a repetition of the intolerance of medieval Christianity and of the Inquisition , who persecuted many groups similar to present day ayahuasca religions. At the same time there is a forgetting of the botanical eclecticism of the Indian shamans whence originated the use of the brew and whose influence is still very marked in these religions. Above all one detects great ignorance of the long history of the sacred use of Cannabis.

Rather than being the "devil's weed", Cannabis is in fact one of the oldest plants cultivated by humankind. According to Schultes and Hofmann, historically it has been used for five purposes: as a source of hempen fibres, for its oil, for its seeds consumed for food, for its narcotic properties and therapeutically to treat a wide spectrum of ills . Because of its various uses, it has been taken to many regions around the world and integrated into a great number of different cultures. I t is difficult to say which of the several uses of Cannabis was the earliest but the Vedas, supposed to have been written around 2000B.C. in India, already sang the praises of Cannabis as one of the divine nectars, able to give man anything from good health and long life to visions of the gods. The Zen Avesta , dating from 600 .BC Persia and containing the teachings of Zoroaster mentions an intoxicating resin thought to be extracted from hemp and the Assyrians used it as an incense as early as the ninth century BC The Chinese also seem to have known and probably used its psychoactive properties at very early dates. About 500 BC Herodotus described a kind of sauna bath of the Scythians in which hemp seeds were thrown onto hot stones inside a closed tent, leading all those present to delight and shout for joy. Among the ancient Greeks and Romans, Democritus reported that it was occasionally drunk with wine and myrrh to produce visionary states, and Galen, about A.D.200, wrote that it was sometimes customary to give hemp to guests to promote hilarity and enjoyment.

Its use for spiritual purposes goes far back in Indian history, as can be seen from ancient mythological beliefs . One Cannabis preparation , Bhang, was so sacred that it was thought to deter evil, bring luck and cleanse sin. Those treading upon the leaves of the plant would suffer harm and sacred oaths were sealed over hemp. Indra, god of the firmament had his favourite drink made from Cannabis and hemp was also smoked in rituals to the god Shiva. In Tibet , Cannabis was also used in Tantric Buddhist ritual to facilitate deep meditation and heighten awareness.(Schultes and Hofmann, 1987:92-101)

Cannabis was introduced to Africa quite early on and transcends Moslem areas, being used both in social and religious contexts. It was used by , among others: the Hottentots, Bushmen, Kaffirs, and the Kasai in the Congo considered it to be a god, a protector against physical and spiritual harm. Treaties are sealed with its smoke and many hemp using cults exist in East Africa, specially near Lake Victoria(Schultes and Hofmann,1987:100)

There is an unresolved controversy over whether or not Pre-Columbian America already knew Cannabis, with suggestive archaeological evidence pointing towards very early use (Bennett, Osbourn and Osbourn 1995:267).What is certain is that at present Cannabis plays a role in the religious life of several different Indian peoples such as the Cuna in Panama and the Cora in Mexico. The Tepehua , another Mexican Indian group also use it under the name of Santa Rosa in healing ceremonies, considering it to act as an intercessor with the Virgin and the Tepecanos, of north-western Mexico occasionally use it as a substitute for Peyote in their rituals calling it Rosa Maria(Emboden Jr.1972:229).

But apart from being the result of simple historical ignorance, the intolerance of the other ayahuasca religions with regard to Padrinho Sebastião's followers also reflects the symbolic impact of legislation. After all alcohol and tobacco are also seen as pathogenic, evil and addictive by most members of these religious groups, but their use does not arouse feelings of such strong rejection for its users. Among the Brazilian poor, often living in conditions of total misery, the use of Cannabis frequently serves as a one of the few marks distinguishing the respectable poor from the total outcasts. For this reason it is common to find a much greater emotional investment in the condemnation of its use on the part of the poor, even though it might be part of their traditional cultural heritage, than among the members of the middle class, who do not feel a such need to assert their respectability at all times. This might then also serve as a partial explanation for the different reactions of the increasingly middle class followers of Padrinho Sebastião and the much poorer members of some of the other religions.

This however can only be seen as a partial explanation, since one of the ayahuasca using religious groups most critical of Santa Maria , the União do Vegetal is even more middle class than the one that worships Cannabis. In their case one is dealing with a group that has a definite social and even political project aiming at a total institutionalisation of their religion and at its complete social acceptance. They have a rigidly hierarchical organisation, and a pretension to being the only bearer of the true ayahuasca doctrine. The greater emphasis on the validity of personal revelations , often conceived of by the daimistas as being open to everyone, is an implicit challenge to their hierarchical structure which bases the difference between its members on the degree to which they are cognisant of their doctrinal secrets. They consider Mestre Irineu's followers and other users of ayahuasca as , at best, ignorant "masters of curiosity" and so any successes they may have question the significance of these exclusive secrets and of the often oppressive hierarchical organisation built around them. Thus the use of Cannabis in conjunction with ayahuasca not only affronts their dogma, but also puts in jeopardy their cherished social pretensions .

But even Padrinho Sebastião's conviction of the importance of Santa Maria to the ritual life of his flock could not resist the force of legal repression and of the social ostracism implied by its continued use. This became especially true once they ceased to restrict their activities to isolated Amazonian communities and began to spread their doctrine to the large Brazilian cities . As one of the conditions for the liberation of ayahuasca use, his followers had to sign a joint declaration, whose wording clearly shows it to have been drawn up by União do Vegetal members to suit their own interests ( it insists, for instance, in calling ayahuasca by the name given to it by that religion and not by the more common "Daime"). Several items of this joint declaration deny some of the basic tenets of the other religions, like those that ban the use of ayahuasca for healing and ,of course, the use of any other psychoactive substance in conjunction with the brew. Even though not all the items of this declaration are closely kept by the different groups, the followers of Padrinho Sebastião have since felt compelled to avoid their ritual use of Santa Maria, however unwilling they may be to deny its sacred nature, which they continue to consider as elevated as that of Santo Daime itself and as its female counterpart.

This , however has not been easy, since Padrinho Sebastião's flock bears the mark of his tolerance and even predilection for "difficult cases". He taught that nobody should ever be denied Santo Daime, once he believed that it was only through coming into contact with the "divine being" of the drink that they might be indoctrinated . Consequently, compared to the members of the other religions who are much more selective of whom they accept in their fold, his followers to this day seem particularly rebellious and unruly. Many of them have a long past history of drug use and only considered joining this religion because of the dignity it accorded certain psychoactive substances. They especially prize its rejection of the more narrow-minded prejudices against marijuana, a plant already used by a great number of them prior to their religious conversion. Thus, moves to cease the ritual use of Santa Maria can only be justified by pragmatic arguments, which are often questioned under the argument that earthly laws cannot go against spiritual truths.

So, although official authorisation is nowadays systematically denied by the leaders of the group for the use of Santa Maria in the Santo Daime ceremonies, it is very difficult for them to impose the total ban on its private, somewhat "wild" use as suggested by the religious doctrine. So, as they cannot make the ritually correct use of Santa Maria, it is common for the followers of this particular branch of the religion to smoke before and after the ceremonies and sometimes even to sneak out of the rituals to take a few puffs away from the sight of the others. It is even more common for them to show a pattern of relatively frequent use in their daily lives. Even in these cases they tend to preserve the basic simple ritual initially proposed by Padrinho Sebastião, smoking in an orderly circle, keeping the conversation restricted to elevated topics, avoiding mixing it with the use of alcoholic drinks and avoiding smoking with outsiders to the religion. Nevertheless, certain of the prescriptions applying to its fully ritualised use are not observed, mainly those concerning frequency, physical setting and, above all, manner of acquisition.

The participation in Santo Daime ceremonies and the partaking of its sacramental brew is usually a very moving experience that leads to a questioning of much that usually people take for granted about their lives. This destructuring effect is countered by many cues present in the ritual setting, such as the religious symbols, the chants that accompany the ceremonies, the "guardians" whose presence affords a feeling of security that order will be maintained, and the figure of the leader of the session who is ultimately responsible for the proceedings . On the other hand, the extra-ritual smoking of Santa Maria often provokes a kind of "flash-back" effect that can lead to a reliving of the ayahuasca experience outside the ceremonial setting. This in a few cases can be a painful and unsettling experience mainly for inexperienced users and for those with psychological problems. This haphazard multiplication of the original experience can, in a few cases, generate difficulties in settling back into normal life and a lack of motivation for any but "spiritual " activities, which on occasion lead to dropping out of school or jobs and subsequent situations of maladjustment and disorientation.

But whereas psychological problems only appear in a very few cases, the most serious problem is the breaking of the ritual manner of acquisition of the herb. Instead of the elaborate ritualised tending of "Santa Maria Gardens" where the doctrinal norms are symbolically stressed and reinforced, the users are obliged to resort to illegal dealers, and to face all the dangers inherent in this contact with the underworld and its violent ways, as well as running the risk of being caught by the police and maybe suffering violence , stigmatisation and even long term imprisonment in institutions notorious for being "schools of crime". This in fact has happened to a few of Padrinho Sebastião's followers and has been the cause of most of the bad publicity they have suffered in the last few years.

So here we see, in an almost paradigmatical case, the importance of the setting, as argued by Zinberg and Grund, among others. As Zinberg maintained, controlled use is a result of social learning and requires suitable social and cultural conditions to develop fully. Here dealing with rituals which are not only social but religious as well, we see how they can be quite effective when allowed to develop in a licit manner even in dealing with potent substances like ayahuasca. On the other hand, when their banning makes it difficult for them to become fully institutionalised, as is the case with Santa Maria, their controlling influence is weakened and it is more difficult for them to prevent undesired effects. Further evidence of this is the fact that in contrast to the "wild" use of Santa Maria we find that Santo Daime is never used out of a strictly ritual context except for when it is used in small doses as a remedy.

https://www.icmag.com/ic/showthread.php?t=53985

 

[mukuku]

..... I would avoid extremely euphoric ....

can you share some experience with strains like that ?

extremely euphoric high is always a NLxhaze hybrid like for me but I'm curious to discover others genetic (blueberry & bubble gum don't work with me despite their reputation for being able to induce euphoria),

you avoid the high too euphoric...

personally I prefer the euphoric high but I also noticed that it more easily induced psychotic states.






smoking cannabis during worship Santo Daime is a bit put sugar in his gas tank. at some point the vehicle will stand still

 

[mukuku]

my best spiritual strain was a cross between Neville haze and sam OThaze skunk #1

it smell like lavandia and had blue color on buds. it was shinning like silver
I lost the clone .... of course ....

 

[Weird]

And individual's biological makeup plays a big part on effect.

I benefit from smokes that bug many people out. I also react differently (properly if you ask medical professionals) to many drugs such as stimulants.

This is why I argue about anyone "engineering" the perfect plant when different combinations of cannabinoids, terpens, etc articulates into a different effect.

Not all substances in marijuana that are psychoactive need be considered.

For example, THC v is listed as an anti psycotic

as someone who suffers from psychosis the benefit of not feeling that psychosis IS a spiritual experience (at least personally) but if you don't posses a like defect in biology, you might just call it undesirable.

Same with CBD's. People miss the weeds that had non-psychoative beneficials in them because it helped ease (even if the effects were too subliminal to overtly detect) part of the problems we suffer (joint pain, depression, seizures, etc)

cannabis and our needs are too varied and dynamic for a one ring to rule them all scenario

kinda cute people think they can

that said ive had very long term sativas that put people in full blown hallucinatory anxiety attacks without any other drugs involved.

Personally I love that type of intensity and I don't fear the recesses of my own mind but I appreciate the discomfort others have with them.

medicinal appropriateness

 

[satva]

Great article on ritual use of marijuana and ayahuasca. Recently, a friend participated in a 3-day ayahyasca healing ceremony, lead by a Peruvian Shaman. The focus was - health, cleansing, and spirituality.

In the 1970's - we performed Sacred Circle Ceremonies in my side yard ~ to celebrate the harvest of South American connoisseur, American Sweet Oaxacan Sinsemilla, and the best - 1976 Basement Maui Wowi. Hawaii has a spiritual vibe. For the outdoor spiritual quest - 1976 Maui Wowi and 1975 Highland Oaxacan Gold provide a magical heightening of awareness and uplifting effect. Acapulco Gold, and Panama Red a wild psychedelic, fun-loving crazy effect ~ on the edge of losing control of things, for good times but not, silent sacred ritual, where laughing out loud is not allowed. ,vbg>

Anyway we held the same Circle Ceremon- , no more than 3 puffs, sit cross x legged, remain silent, pass to the right, keep the ceremony moving along, attempt to control laughing outbursts, and falling over backwards. ,vbg>

I remember some 1975 Colombian Red,~ a 12 person circle was soaring high after two joints. 1975 Colombian Red was, for me too psychedelic, strong, and mentally active for spiritual rituals. The darker Colombians, had a denser / stonier effect, that was, for me too mentally confusing and thought provoking ~ not my spiritual cup of tea.

Nepalese Temple had a peaceful, calm feeling - Highland Thai clear, concentrated, and energetic both support participation in ritual and ceremonies. Highland Nepalese x Highland Thai, next up for me, either that or Reina Madre.

Would you-all consider the effect of Reina Madre / Queen Mother (Sativa/Zamal) x Congo) to be spiritual?

Euphoric is good, bliss is nice! Thai Haze x Skunk = euphoric, I'm smoking Highland Thai x Mango Haze (thai dominate) very euphoric, clear, and calm. Skunk or Mango Haze softens the intensity of Thai Haze, Highland Nepalese would do the same. Most of the hazey Mango Haze pheno-types I've grown had an effect similar to Colombian Red. The Lemon / Lemoncello + 18 week, smells of sweet floral/rose/orange blossom/mango is the Thai Haze, the same from Northern Lights#5 x Thai Haze. The Thai Haze effect is euphoric, peaceful, and clear. The f2 of this Lemon / Lemoncello Thai is - step one in 2015 Spiritual Effect Project.

Peace and well being in 2015!

 

[waveguide]

what isn't spiritual? when is weed mundane?

had some nice sats, one trick is couchlock bubblegum early in the day + clouds or popcorn ceiling. blewed.

 

[TanzanianMagic]

hello

we have medical marihuana, we have recreational marihuana... do we have spiritual kind? i mean are there strains which are not breed for medical purposes or relaxing, fun purposes, but breed for spiritual or sacred qualities, for mental development??? does this community even have concept of spiritual marihuana? if so, what is it?

your opinions?

I would say that the psychedelic tropical strains are suitable and likely intended for spiritual development, meditation and transcendent states.

Tanzanian Magic is really submersive in it's high. Thai weed tends to interrupt linear thinking, the way Zen Buddhism tries to do.

 

[Mustafunk]

can you share some experience with strains like that ?


you avoid the high too euphoric...

personally I prefer the euphoric high but I also noticed that it more easily induced psychotic states.

I mean strains like pure Haze or hybrids with certain african and other exotic strains with very electric and rushy effects, caffeine/coke like. I don't think those are good for relaxing and meditating with all that tachycardia lol. Those are better for partying or active tasks I guess...

 

[mukuku]

sex is partying and an active task ! that my reality ! Aphrodisiac is the more addictive face of that holy plant for me. if I want be god I take magic potion made by panoramix the druid