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"Explorations au Mexique: de 1894 a 1897" Carl Lumholtz. a French article from Societe des Americanistes de Paris. (velobound in anthology "The Writings of Carl Lumholtz on Mexican Peyote Religion"). [box v2]
"The Gift of Peyote: A Kiowa-Apache Legend" Jim Whitewolf. Shaman's Drum. spring 1990. pages 45-53.
"The Huichol Indians of Mexico". Carl Lumholtz. Vol.X. 1898. Bulletin of the American Museum of Natural History. 10 pages. (velobound in anthology "The Writings of Carl Lumholtz on Mexican Peyote Religion"). [box v2]
ALBAUGH, BERNARD J; ANDERSON, PHILIP O
Peyote in the treatment of alcoholism among American Indians.
American Journal of Psychiatry; 1974 Nov Vol 131(11) 1247-1250
Examined the development and effectiveness of a treatment program for alcoholism among American Indians. This program offers the alcoholic Indian both occupational and cultural therapy, including participation in the services of the Native American Church (peyote meetings). During these meetings, participants often ingest peyote (mescaline), which, like LSD, facilitates cathartic expression and enhances suggestibility. Although peyote meetings are not a cure for alcoholism, they do offer some specific advantages in the treatment of the unique problems of the Indian alcoholic.
Artaud, Antonin.
The Peyote Dance.
Trans. Helen Weaver. New York: Farrar, Straus & Giroux. (1976)
BENKE, RICHARD
JUDGE RIPS DRUG WAR, DISMISSES PEYOTE CHARGE
Associated Press, Wisconsin State Journal, Madison, WI, Friday, Sept 6, 1991
ALBUQUERQUE, N.M. Calling the drug war a 'menacing attack' on constitutional liberty, New Mexico's chief federal judge dismissed peyote importation charges against a white member of the Native American Church. U.S. District Judge Juan Burciaga said Wednesday the fight against drug trafficking is 'a wildfire that threatens to consume those fundamental rights of the individual deliberately enshrined in our Constitution.' Lawrence R. 'Bob' Boyll, 56, of Mill Valley, Calif., was accused of mailing about eight pounds of peyote, a hallucinogenic cactus, from Mexico last May to his own post office box in San Cristobal, N.M., north of Taos. He was arrested near Taos by U.S. Customs agents. Boyll, the son of a Methodist minister, said be has used peyote only as a religious sacrament since becoming a member of the Native American Church in Taos nearly 10 years ago. He said the peyote obtained in May would have lasted church members at least a year. Congress exempted religious usage of peyote in 1965, but the prosecution argued that it never authorized importation. On Wednesday night he said he was glad the ordeal was at least partly over, although prosecutors say they would like to appeal. They said the decision ultimately would be made in Washington, D.C. 'It wasn't easy for me to go through this,' Boyll said in a telephone interview from Mill Valley. 'It was very humbling.' Boyll defended his use of peyote. 'It's used in conjunction with prayer,' he said. 'It's used in a very careful way ... as a remedy. And I have seen it, along with prayer, heal people who were at death's door.' 'Not only does it not do anyone any harm, I believe that when it's used in a proper way, through prayer, it can be very helpful for life.... It's something that's for life. It's not just a roller-coaster ride.' The government argued that some church chapters required that members be at least one-fourth Indian. Boyll said he's part Indian, although not one-fourth.; Several Indian witnesses testified that Boyll is a legitimate church member. Boyll said nobody in the church sought to exclude him and the government shouldn't either.
BLUM, KENNETH; FUTTERMAN, SANFORD L; PASCAROSA, PAUL
Peyote, a potential ethnopharmacologic agent for alcoholism and other drug dependencies: Possible biochemical rationale.
Clinical Toxicology; 1977 Vol 11(4) 459-472
Examines folk psychiatry among Native American Church members from an ethnopharmacologic viewpoint. Alcohol and opiate abuse among Indians and non-Indians are presented in 3 case histories proving to be asymptomatic under Indian guidance and through participation in the peyote ritual. The biochemical alkaloids common in the peyote cactus, rather than just the psychoactive substances (mescaline), are purported to be pharmacologically similar to the neuroamine-derived alkaloids found in the brain during alcohol intoxication. Evidence is reviewed that points out possible common features of alcohol and opiate dependence, leading to the speculation that a common mode of treatment may reside in plants rich in isoquinoline alkaloids.
BULLIS RK
Swallowing the scroll: legal implications of the recent Supreme Court peyote cases.
J Psychoactive Drugs. 1990 Jul Sep; 22(3): 325-32
Two cases decided by the United States Supreme Court in the past two years, with the same factual bases and involving the religious use of peyote by Native American Church members, are described and analyzed. In 1990 the Supreme Court ruled that states may prohibit the use of peyote for religious purposes. These cases are examined by applying traditional equal-protection and First Amendment religious liberty analyses as well as by traditional Western interpretations of sacrament. The Supreme Court now has established a legal precendent running contrary to previous lower court cases that has implications for the religious use of peyote, specifically, and for nontraditional use of sacramental drugs, generally.
Cactus, Cactii, Cactaceae
See: Peyote, cactus, Trichocereus, Lophophora, plant database, Hyperreal, FAQ
Curandero del Peyote. Carlos Riccardo. Ediciones Ultimo Reino, Buenos Aires. 1988. 86 pages. photocopy velobound in anthology Mescaline Cactus: Mexico, San Pedro, and Pharmacology. [box v2]
Decorative Art of the Huichol Indians. Carl Lumholtz. Memoirs of the American Museum of Natural History Vol. III, Dec. 1904. (velobound in anthology "The Writings of Carl Lumholtz on Mexican Peyote Religion") 52 pages. [box v2]
Essai Sur L'Experience Hallucinogene. textes choisis par le comite de redaction de Mandala, par J.-C. Bailly et J.-P. Guimard. Editiones Pierre Belfond. Paris. 1969. 332 pages. velobound in Two French Books on Peyote. [box v4]
Friends of the Peyote Road. newsletters fall 1989, spring 1990?..., summer 1990, winter 1990. Arcata, CA. a letter and membership card. [box 5m]
GRINSPOON, LESTER; BAKALAR, JAMES B
Purity of street LSD
'Psychedelic Drugs Reconsidered'; 1979
According to data compiled by the PharmChem Research Foundation, a California organization, the only psychedelic drugs now generally available on the street are LSD, PCP, and to a lesser extent MDA. Almost no one takes the trouble to manufacture mescaline or psilocybin, because their effects resemble those of LSD and the much larger amounts required make the expense too great. Mescaline is available only in the form of peyote buttons and psilocybin only in the form of psychedelic mushrooms, which have been discovered growing all over the United States; they are increasingly sought after in the wild (see Pollock 1975 a; Weil 1977 a) and, with difficulty, can also be cultivated (see Oss and Oeric 1976). (Many 'psilocybin mushrooms,' incidentally, are just commercial mushrooms laced with LSD.) Anything labeled as pure or synthetic mescaline, psilocybin, or THC is almost certainly either LSD or PCP, or else contains no drug. Some chemicals closely related to LSD have been synthesized to sidestep the law; the one most often available is the acetylated variant, ALD-52, which is almost as potent as LSD itself. As for the quality of illicit LSD, adulterants and substitutes must be distinguished from products of improper synthesis. Since the variable physical and psychological effects of LSD sometimes resemble those of strychnine, belladonna, or amphetamine, there are rumors that illicit LSD often contains these substances. But laboratory analysis, especially the work of PharmChem Research Foundation, shows that illicit LSD rarely contains adulterants, although the advertised dose is usually two to five times the actual one. The major problem is imputities that are by-products of careless or inadequate synthesis. In the manufacturing process, ergotamine or other ergot alkaloids are reduced to lysergic acid (d-lysergic acid monohydrate), which is then converted to LSD. The whole procedure, and especially the last stage, in which LSD is separated from iso-LSD by chromatography, is rather delicate; it requires skill and good equipment. The government has tried to cut off the supply of chemical precursors; but illicit chemists are usually able to obtain enough, because several ergot derivatives are used as medicines and the quantities needed are small: by on estimate, 70 kg of ergotamine tartrate is enough to supply the American LSD market for a year (McGlothlin 1974 b). The only impurity regularly found by the PharmChem Laboratory, aside from occasional traces of ergotamine, is iso-LSD: it is very similar to LSD in chemical structure (the same atoms in a slightly different arrangement) but pharmacologically inactive. It is rarely present in a proportion of more than 15 percent and appears to have no effect on the drug action. So street LSD seems to be reasonably pure.
Hallucinogenes et Societe: cannabis et peyotl: phenomenes culturels et mondes de l'imaginaire. by Patrick Allain. Payot, Paris 1973. 191 pages. velobound in Two French Books on Peyote. [box v4]
Howard, James. H.
The Mescal Bean Cult of the Central and Southern Plains: An Ancestor of the Peyote Cult?
AA 59:75-87. (1957)
In the Magic Land of Peyote. Fernando Benitez. University of Texas Press. Austin and London. hardcover. 198 pages. 1975.
LAWSON, PAUL E; SCHOLES, JENNIFER
Jurisprudence, Peyote and the Native American Church
American Indian Culture and Research Journal; 1986, 10, 1, 13-27.
Because it is worshipped as a deity, peyote has been & continues to be important to the religious beliefs & practices of numerous Indian tribes throughout North & Central America. The history of legitimate peyote use by American Indians must be understood as a struggle to maintain tribal religious traditions against various repressive state & federal governmental practices aimed at eradicating Indian culture. The historical repression of peyote use experienced by Indians in the United States is chronicled, along with the Indians' responses, including the creation of the Native American Church of North America. Recent court decisions that deal with Native Americans arrested for illegal peyote possession are summarized, & linked to larger issues of religious freedom. Though much of the white opposition to Indians' peyote use has declined over recent decades, & criminal prosecution has waned, the costs to individual Indians in terms of personal religious freedom & tribal self-determination have been great.
McGlothlin, William H.
Hallucinogenic Drugs: A Perspective with Special Reference to Peyote and Cannabis.
Psychedelic Rev. 6:16-57. (1965)
Mount, Guy (ed.).
The Peyote Book: A Study of Native Medicine, 3rd ed.
Cottonwood, CA: Sweetlight Books. (1993)
Navajo and Ute Peyotism: A Chronological and Distributional Study. David F. Aberle and Omer C. Stewart. University of Colorado Press. Boulder, CO. 1957. 129 pages. photocopy velobound in anthology Peyote Religion Among Northern Tribes. [box v2]
OPLER, MARVIN K
The character and history of the southern Ute peyote rite.
American Anthropologist; Vol 42, pp 463-478 (1940)
Compares the origin, practice and community acceptance of the peyote rite among the Ute in Towaoc and Ignacio areas of Colorado. A peyote healing ceremony in Ignacio is described. In Towaoc the use of peyote is accepted by the entire community and has incorporated more of the traditional Ute shamanic practices than in Ignacio. In Ignacio, the community is deeply divided over the issue of peyote use.
Osmond, Humphry.
Peyote Night.
Tomorrow 9:105-25. In Aaronson & Osmond 1970. (1961)
PASCAROSA, PAUL; FUTTERMAN, SANFORD
Ethnopsychedelic therapy for alcoholics: Observations in the peyote ritual of the native American church.
Journal of Psychedelic Drugs; 1976 Jul-Sep Vol 8(3) 215-221
Describes the ceremonial use of Lophophora williamsi (peyote) by Arapaho Indians, members of the quasi-Christian Native American Church. The church membership includes many recovered alcoholics, and the effectiveness of the psychedelic ingredient in peyote in treating alcohol addiction is discussed. The ceremony at which the cactus is eaten combines 3 powerful therapeutic elements: a master or guide, the ritual or marathon group session, and the psychotropic drug. Although peyote has an unpleasant taste and produces disagreeable physical effects, many participants report periods of unprecedented mental clarity, heightened awareness of what their future life as an addict will be, and strengthening of their will to begin adjusting to a drug-free life. Several suggested criticisms of peyote use are answered. Overall, the ceremonies are reported to have quick and lasting effects on alcoholism.
People of the Blue Water: My Adventures Among the Walapai and Havasupai Indians. Flora Gregg Iliff. chapter 8: The Beautiful Intoxication. Harper & Brothers, Publishers. New York. pages 54-63. photocopy velobound in anthology Peyote Religion Among Northern Tribes. [box v2]
Peyote and Other Psychoactive Cacti. Adam Gottlieb. Kistone Press. Twentieth Century Alchemist. Manhattan Beach, CA. paperback. 16 pages. 1977. [box 5m]
Peyote articles. Thousands of collected pages on: a) general descriptions of the plant and its religion. b) religious use among specific North American tribes. c) religious use in mesoamerica.
Peyote Hunt: The Sacred Journey of the Huichol Indians. Barbara G. Myerhoff. Cornell University Press. Ithaca and London. 1974. paperback. 285 pages. [box 4m]
Peyote Music. David P. McAllester.Viking Fund Publications in Anthropology Number Thirteen. Johnson Reprint Corp. New York. 1971 repring of 1949 original. paperback. [large box 2m]
Peyote Paraphernalia. Nicholas M. Fintzelberg. Ethnic Technology Notes No. 4. San Diego Museum of Man. Balboa Park, San Diego, CA. Oct. 1969. 9 pages. (velobound in "Peyotism Anthology"). [box v2]
Peyote Religion: A History. Omer C. Stewart. University of Oklahoma press. Norman & London. hardcover. 454 pages. $29.95. [large box 1m-L]
Peyote Toad. Charles Foster. Litmus Press. Salt Lake City,UT. 1975. 64 pages. $2. (could the title refer to Bufo alvarius? contains one poem titled "To the Peyote Gods" which briefly refers to peyote). [box 1m]
Peyote Way Church of God. revised bylaws, church documents, newsletters.
Peyote. Alice Marriott and Carol K. Rachlin. New American Library. New York and Scarborough, Ontario. 1972. 128 pages. (velobound in Peyotism Anthology"). [box v2]
Peyote. David S. Flattery and J.M. Pierce, M.D. University Monograph Series No. 1. The Berkeley Press. 1965. 63 pages. (velobound in "Peyotism Anthology"). [box v2]
Peyote: The Divine Cactus. Edward F. Anderson. University of Arizona Press. Tuscon. 1980. 249 pages. velobound photocopy. two copies. [box v4]
Pipe, Bible and Peyote Among the Oglala Lakota: A Study in Religious Idenity. Paul B. Steinmetz, S.J.; Stockholm Studies in Comparative Religion #19. Acta Universitatis Stockholmiensis. 1980. 188 pages. photocopy velobound in anthology Peyote Religion Among Northern Tribes. [box v2]
STERMITZ,FR: SUESS,TR: SCHAUER,CK: ANDERSON,OP: BYE JR,RA:
New and Old Phenanthrene Derivatives from Oncidium Cebolleta, A Peyote-replacement Plant.
J Nat Prod 46 3: 417-423 (1983) English
Symbolism of the Huichol Indians. Carl Lumholtz. (4 color plates expertly photocopied to precisely match the hand-tinted originals). Memoirs of the American Museum of Natural History. vol III, 1900-1907. 1907. (velobound in anthology "The Writings of Carl Lumholtz on Mexican Peyote Religion"). 238 pages. [box v2]
The Peyote Book: A Study in Native Medicine. compiled and edited by Guy Mount. paperback.
*2nd edition 1987. 128 pages. $8.95. [box 12m] 3rd edition - 1993 $9.95. Sweetlight Books. Arcata, CA.
The Peyote Cult. fourth enlarged edition. Weston La Barre. Archon Books. 1975. hardcover. 296 pages. [large box 1m-L]
The Peyote Dance. Antonin Artaud. Noonday Press. Farrar, Straus and Giroux. New York. 1976. [box 13m]
The Peyote Religion Among the Navajo. David F. Aberle. University of Chicago Press. Chicago and London. 1982 second edition, copyright 1966. paperback. 454 pages. $16. [box 10m]
The Peyote Religion: A Study in Indian-White Relations. J.S. Slotkin. The Free press. Glencoe, IL. 1956. (195 pages; velobound in "Peyotism Anthology"). [box v2]
The Peyote Story. Bernard Roseman. Wilshire Book Co. Hollywood CA. 1963. $1. paperback. 93 pages. [box 12m]
The Way of a Peyote Roadman. Silvester J. Brito. American University Studies Series XXI. Regional Studies Vol. I. Peter Lang (Publisher). New York, Bern, Frankfurt am Maim, Paris. 1989. 183 pages. velobound. 2 copies. [box v2]
The Winnebago Tribe. Paul Radin. 37th Annual Report of the Bureau of American Ethnology. 1915-1916. Government Printing office. Washington D.C. 1923. (50 pages of excerpts on peyote). photocopy velobound in anthology Peyote Religion Among Northern Tribes. [box v2]
Unknown Mexico, A Record of Five Years' Exploration Among the Tribes of the Western Sierra Madre; in the Tierra Caliente of Tepic and Jalisco; and Among the Tarascos of Michoacan. AMS Press Inc. New York. 1973. vol. I: excerpts: Introduction, Contents, Chapter XIX "Hikuli Cults". This chapter on the Tarahumara is th only section on peyote in vol. I. vol. II. entire volume, which is mostly about the Huichol. (velobound in anthology "The Writings of Carl Lumholz on Mexican Peyote Religion" ). ~550 pages. [box v2]
Ute Peyotism: A Study of a Cultural Complex. Omer C. Stewart. University of Colorado Press. Boulder Co. 1948. 43 pages. photocopy velobound in anthology Peyote Religion Among Northern Tribes. [box v2]
Wakinyan: Contemporary Teton Dakota Religion. Stephen E. Feraca. Bureau of Indian Affairs. Dept. of the Interior. Blackfeet Agency. Museum of the Plains Indian. Studies in Plains Anthropology and History, no. 2. Browning MO. 1963. 78 pages. photocopy velobound in anthology Peyote Religion Among Northern Tribes. [box v2]
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