Hallucinogens - Leary, Ram Dass, McKenna, Castaneda, White Powder Gold, Shamanism

Hallucinogens or psychedelics are mind-altering drugs which affect the mind's perceptions, causing bizarre, unpredictable behavior and severe, sensory disturbances that may place users at risk of serious injuries or death. The combination of hallucinogens with other substances, like alcohol or marijuana, can increase the chances of adverse effects and risk of overdose as well.

Some hallucinogens can be found in plants. Mescaline comes from a cactus called peyote. And certain mushrooms, also known as magic mushrooms, are hallucinogens. But many hallucinogens are chemicals that don't occur in nature. Some examples are: LSD, also called acid; MDA, an amphetamine, a type of drug I explore in my magazine about stimulants in more detail; MDMA, an amphetamine, called ecstasy; PCP (phencyclidine), often called angel dust.

LSD or acid is one of the most common, well-known hallucinogens. Psilocin or Psilocybin mushrooms, Mescaline, Morning Glory seeds, Jimson weed, and DMT are less common psychedelics with effects similar to LSD. PCP and Ketamine are dissociative anesthetics with hallucinogenic properties. Ecstasy is a hallucinogenic stimulant related to methamphetamine and Mescaline.

Individuals may use hallucinogens for the mind-altering effects, the visions, and feelings of well-being. They may also seek the approval of their peers, stress reduction, or rebellion against authority. Some may use hallucinogens to achieve so-called states of heightened mental awareness.

A transformational experience has been achieved by many with the use of natural psychodelics such as peyote, mescaline, and the South American Iawaska plant during sacred initiation rites. Shamans use these and other drugs as part of their healing and initiation rites.

Certain types of mushrooms contain hallucinogenic chemicals, psilocybin and psilocin. These mushrooms have a strong bitter taste and can be eaten or brewed into a tea for effects lasting six hours. Once ingested, mushrooms cause nausea and other physical symptoms before the desired hallucinogenic effects appear. Mushroom hunters run the danger of selecting poisonous mushrooms which can cause death or permanent liver damage within hours of ingestion.

Mescaline, Morning Glory seeds, Jimson weed, and DMT are hallucinogens that are less common. Mescaline is a hallucinogen that comes from the Peyote cactus. Mescaline is ingested. Morning Glory seeds are occasionally brewed into a tea or eaten for the hallucinogenic effects. There have been some reports of teens drinking "gordo juice," a combination of Morning Glory seeds and fruit juice to counteract the bitter taste of the seeds. The seeds can cause convulsions, gangrene, and adverse psychological effects.

Jimson weed (Angel's Trumpet) is a wild, poisonous weed that produces hallucinations and has caused deaths among users.

DMT is another psychedelic drug that acts like LSD.

LSD (lysergic acid diethylamid) is a potent hallucinogen derived from lysergic acid. Lysergic acid can be found on ergot, a fungus that grows on rye and other grains. Commonly referred to as "acid," a "hit" or dose can be found as tablets, capsules, clear liquid, thin squares of gelatin, or colorful paper dipped in LSD that is licked. Although colorless and odorless, LSD has a slight bitter taste. "Blotter acid," which is absorbent paper soaked in LSD and sold as squares, can be obtained for $4 to $5 for a "high" or "trip" that lasts three to 12 hours. Other slang terms for LSD include Microdot, White Lightning, Blue Heaven, Windowpane, and Sugar Cubes. LSD is a Schedule 1 Controlled Substance with severe penalties for possession and use.

Phencyclidine (PCP) is a dissociative anesthetic with hallucinogenic properties. The drug was previously used as an anesthetic in humans in the 1950s but discontinued because patients became agitated and disoriented after its use. The drug was also used as an animal tranquilizer but discontinued in 1979. Illegal supplies on the street are manufactured in clandestine labs where supplies are of dubious quality and may contain impurities.

Among drug users, PCP can be found as a pure white, crystal-like powder, tablet, capsule, or bitter-tasting, clear liquid that is consumed orally, injected, sniffed, or smoked. PCP is often combined with marijuana and tobacco products. A study in Houston reported the use of "fry," marijuana and tobacco products dipped in PCP-laced embalming fluid and smoked. Some slang terms for PCP include Angel Dust, Crystal, Jet Fuel, and Cyclone. In Texas, PCP is a Schedule I Controlled Substance with severe penalties for possession and use.

Ketamine (ketamine hydrochloride) is closely related to PCP and was also used in the past as a surgical anesthetic. Because it produced serious side effects, the drug was withdrawn for human use. Currently, Ketamine is used in veterinary medicine, and most supplies are diverted from legitimate sources. On the club scene, Ketamine can be found in liquid form or as a white powder that is snorted or smoked with marijuana or tobacco products. A combination of Ketamine and cocaine is called "CK."

Other slang terms are Special K, Vitamin K, New Ecstasy, Psychedelic Heroin, Ketalar, Ketaject, and Super-K. Users experience profound hallucinations and visual distortions similar to the effects of PCP. They call these effects "K-Land." A larger dose can produce a more frightening experience called a "K-hole" or an "out-of-body, near-death experience." They may also experience a loss of senses, sense of time, and identity which can last anywhere from 30 minutes to two hours. Ketamine can cause delirium, amnesia, impaired motor function, high blood pressure, depression, recurrent flashbacks, and potentially fatal respiratory problems.

The effects of hallucinogens are widely unpredictable depending on the potency, dose, the user�s mood, surroundings, and personality. The first effects may be felt within 30-90 minutes, and last 12 hours depending on the type and amount of drug taken. Individuals under the influence may have dilated pupils, increased heart rate and blood pressure, incoherent speech, sweating, loss of appetite, sleeplessness, dry mouth, and tremors. Users that combine drugs or overdose can go into convulsions, coma, or experience heart and lung failure. They may even die.

Hallucinogens have a profound effect on the mind by altering sensations and emotions. Users may feel several different emotions at once or experience dramatic mood swings. These drugs can cause sensory disturbances, such as delusions and hallucinations. They may also allow users to "hear" colors and "see" sounds. Users may even experience flashbacks up to a year thereafter, where they feel the drug�s effects without taking more of the drug.

Although most hallucinogens do not normally cause addiction, they do build tolerance quickly, requiring larger amounts of the drug to get "high." The risks of adverse reactions and overdose increase as users take larger amounts of the drug to get high. PCP or Ketamine, on the other hand, may cause dependence, an intense craving for more of the drug.


In our western culture during the 1960's Harvard researchers and experimenters like Dr. Timothy Leary. Dr. Leary was a guest on my television talk show, "The Metaphysical Experience".

Leary believed that these drugs can help lift you into a higher reality space to have better understanding of other realitites. When I looked in his eyes, all I could see was a a lost soul still searching. Shortly after that he became ill. He has since passed over. I do not chose to speak with him over there.

Along with Dr. Leary, Dr. Ralph Minzer, and Dr Richard Alpert explored these domains from a scientific perspective linking them with books like the Tibetan Book of the Dead.

Dr. Alpert went on to become the spiritual Ram Dass. He combines the wit of his Jewish born ancestry with the depths and compansion of a Yogi. His personal journey has catalyzed many people throughout the world.

While at Harvard, Ram Dass's explorations of human consciousness led him to conduct intensive research with LSD and other psychedelic elements, in collaboration with Timothy Leary, Aldous Huxley, Allen Ginsberg, and others. Because of the controversial nature of this research, Ram Dass and Leary were dismissed from Harvard in 1963.

He continued this research with a private foundation through 1967, when he traveled to India. There he met his spiritual teacher, Neem Karoli Baba. Under his guru's guidance, he studied yoga and meditation and received the name Ram Dass, or "servant of God." Since 1968, he has pursued a variety of spiritual practices, including Hinduism, Karma, Yoga and Sufism.


Carlos Castaneda, an anthropologist and author for the past 25 years who has written about the use of drugs. He has written nine books about his apprenticeship with one of the last exponents of a line of sorcerers, Don Juan Matus, a Yagui Indian from Senora Mexico. Shamanism

Don Juan's Teachings


Researchers such as Terrence McKenna found that using hallucinogens helped increased their awareness of other realities.

His books include 'Time Wave Zero' was triggerd by a 1971 shamanic-like experiment conducted by Terrence and his brother Dennis in the rainforest of the Columbian Amazon. Terence was told by alien voices (what he calls the Logos) that the I Ching was part of an ancient machine of time and a way to understand the future.

Later using a transformation of the King Wen sequence of the I Ching hexagrams, Terence in collaboration with programmer Peter Meyer, developed a rigorous mathematical algorithm for the Timewave.

This algorithm correlates time and history with the ebb an flow of experiential connectedness which McKenna finds intrinsic to the structure of the temporal universe.

On December 21, 2012 the Timewave reaches a 'Zero Point' which will create a radical and complete transformation of our conceptions of the world. This date corresponds to the winter soltice of that year and is also the end of the current era in the Mayan calendar. From an astronomical point of view the sun will rise in a position that will eclipse the galactic center, which occurs every 26,000 years.

Psychedelic Consciousness

Tryptamine Hallucinogens and Consciousness

The Mushroom Speaks

The Word for World is Forest Shamanism

Is it just remotely possible that human religion, language and culture are the by-product of our distant primate ancestors gorging themselves on hallucinogenic "magic" mushrooms? And that in our modern age of dwindling resources, evaporating ideas, consumer meltdown, and global drug hysteria, it might be in our best interests as a species to turn back and consult these organic oracles once more for a path ahead?


A substance called white powered gold is being used to heighten awareness. This white powder has been tested in various labs in the US and Canada. It is a unique white powder that comes directly from gold. Miners call it 'ghost gold'. Some call it the lost Philosopher's Stone.

Make from male and female a circle, then a square,
afterwards a triangle, from which makeanother circle,
and thou shalt have the Philosophers' Stone.

David Hudson is a fourth generation Arizona farmer who became interested in extracting gold and silver from the tailings of old mining sites near his 675 acre farm. When he began the recovery process he soon discovered that gold and silver were being lost because of the buildup of a powdery substance referred to as "ghost gold" by many miners and metallurgists.

Hudson's curiosity led him to work with spectroscopists at Cornell University and other labs to discover the elemental ingredients of this powder. Initial findings of the sample yielded iron, silica, and aluminum. Further extraction of these elements left 98% of the powder intact. The surprise was that this 98% consisted of nothing which could be identified through normal spectroscopic analysis.

As a result of Hudson's research, he knew that the electrons flowing through a superconductor pair off and are converted to a light frequency in the process. He theorized that this might be the same process occuring in human cells. Hudson discovered papers published by Bristol-Myers-Squibb Laboratories and others which indicated intense experimentation was being done utilizing precious elements in the treatment of cancer. These elements were shown to interact with the cell by a vibrational frequency or by light transfer to correct the mutant DNA. When Hudson applied his proprietary method of analysis to Essiac Tea (an alternative treatment for cancer), he discovered high levels of rhodium and irridium. He also found that Acemannan, a derivative of the aloe vera plant currently being tested on AIDS patients, is 90% rhodium!

David Hudson's life took an abrupt turn in 1990 when his uncle brought him a Time-Life book, Secrets of the Alchemists.

The goal of the alchemists was to make a white powder of gold that would serve as the container of the "light of life". This search for the white powders has been termed the search for the philosopher's stone. Encyclopedia Britannica says: "The stone, also referred to as the 'tincture' or 'powder' - was allied to an elixir of life. Inasmuch as alchemy was concerned not only with the search for a method of upgrading less valuable metals, but also of perfecting the human soul, the philosopher's stone was thought to cure illness, prolong life, and bring about spiritual revitalization."

A new line of thought consumed David Hudson. He read over 500 books on alchemy and its history. He reread the Bible, finding many references to the white powder. He talked to Rabbis well versed in the ancient secrets of Judaism, who told him of white powders available only to the priests of Solomon's Temple. This is referred to as "mana", food of the gods. Hudson's research has led him to believe that ingesting the manna enabled the priests to approach the Ark of the Covenant without being killed.

David Hudson's Lecture

Crystalinks: Alchemy


Throughout the ancient Americas, rulers and shamans used hallucinogens to connect with the spirits of the otherworld. Only those in touch with the supernatural realm could heal the sick, predict the future, ensure the fertility of the world, and resolve the larger problems of existence.

Natural hallucinogens were regarded by pre-Columbian cultures as sacred and endowed with inherent force. Their preparation and ingestion were associated with elaborate rituals, and they were consumed only by people considered to have sufficient power to communicate with the spirits and ancestors who dwelled in the otherworld.

The most important sacred substance for the Ta�no was cohoba, a psychoactive powder ground from the seeds of trees native to South America and the Caribbean. The Ta�no sometimes mixed cohoba with tobacco to maximize its effect. Ta�no shamans took cohoba to cure illnesses for individual patients and to ensure the well being of the community. Caciques took cohoba to communicate with zemies (spirits and ancestors); they acted as the primary intermediaries between people and the supernatural realm. Before ingesting such hallucinogenic mixtures, caciques and shamans fasted and purged themselves with vomiting spatulas of wood and bone in order to consume the "pure foods" of the spirits. Then, they inhaled their concoctions from small vessels and trays, using delicately carved snuffers of wood and bone.

The Taino believed it was possible to travel to the supernatural realm during cohoba-induced trances. One of the strongest psychoactive substances used in the pre-Columbian world, cohoba is still taken by shamans in the Amazon Basin of South America.

The effects of cohoba make the user see the world in an inverted way: people, animals, and objects appear upside down; movements and gestures are reversed; and perceptions are marked by constantly shifting shapes and kaleidoscopic colors. Everything is the opposite and the inverse of the here and now, intensely colored, and completely mutable. Many Ta�no works associated with the cohoba ceremony, especially the vomiting spatulas, are exquisitely carved with fierce animals, upside-down images, and skeletal figures from the otherworld. Thus spatulas are unique in the corpus of pre-Columbian art.

Ceramic figures on duhos illustrate stages of the cohoba ritual, from the initial use of the spatula to the aftermath of stupor, fatigue, and spiritual exhaustion. Once the hallucinogen was inhaled through snuffers, the cacique or shaman would sit on his duho, elbows resting on knees, body hunched forward, lost in the thoughts and images that would result from cohoba's swift effect. In this position, caciques and shamans communicated with spirits and ancestors. The duhos themselves probably had inherent supernatural power, which "centered" the user in the fifth direction - in the center of the cosmos�a concept important to pre-Columbian societies.

The study of shamanism and hallucinogenic drugs:

it is important to include data concerning a group whose experiences with the hallucinogenic peyote cactus (Lophophora williamsii) in shamanistic rituals resulted in serious conflict and, ultimately, proscription of the ceremonial use of the drug.

The Apaches of the Mescalero Indian Reservation used peyote in shamanistic contexts between about 1870 until some time after 1910.

Aboriginal religio-medical philosophies, the criteria for according the status of shaman to individuals, and shamanistic procedures have been similar if not identical among the three tribes in recorded times (Boyer, 1964)� They conceive the world to be permeated by supernatural power which has no intrinsic attribute of good or evil; its virtue resides in its potency. Power approaches people through the agency of a plant, animal, or natural phenomenon by means of a dream or other hallucinatory experience; its acceptance is frequently accompanied by an ordeal. Ritual instruction may be received directly from the power or from other shamans. Any person is a possible power recipient. Thus, Opler (1936:146) described the Mescaleros as "a tribe of shamans, active or potentially active."

An individual might own any number of powers. If he is thought to use power for purposes which are not oriented toward the common good, he is accorded the status of witch. Yet those who are thought to use their powers for the benefit of the group, the shamans, are implicitly witches since a shaman who saves a life must then either sacrifice his own or that of a loved person. Obviously, jealousies, enmities, and suspicion abound. Each shaman has private instructions concerning the use of power, and his rites are individually owned. Consistent with native concepts of leadership and authority (Basehart, 1959, 1960, 1970), there has never been a chief shaman.

Opler's informants stated, and today's Apaches agree, that ritual peyote use was acquired from personal contact with power that approached people while it was invested in peyote flowers or "buttons." Various Mescalero shamans acquired peyote power and became leaders of a peyote camp in which curing and other ceremonies were conducted. During such rites, various shamans and other participants used and were affected by peyote, experiencing the usual perceptual and logical distortions, hallucinations, and physical effects. Whether the Lipans had a formal peyote camp is not known.

There is a fundamental incongruity between the principles involved in ordinary Mescalero shamanistic ceremonies and the rules that applied to peyote rites. In ordinary shamanistic practices, a single shaman is tire principal figure and the experiences of attendants at ceremonies are subordinate. Religious ecstasy, visions, and communications with supernaturals are the shaman's prerogatives and validate his power and efficacy. The use of peyote by other people at ceremonies made its psychological and physiological effects common, and the uniqueness of the shaman's experiences disappeared. The peyote meetings became places in which shamanistic rivalries and witchcraft flourished. Disruption resulted, rather than cohesiveness through shared experience.

The peyote ceremonies were not accompanied by the acceptance of Christian beliefs and practices, and the Mescaleros never became involved in the Peyote Religion (see Slotkin, 1956). Instead, the use of peyote was intended to affirm the vitality of traditional religious practices at a time when the impact of reservation confinement contributed to an increased awareness of social and cultural deprivation. Yet antagonisms became so open and bloody that eventually the peyote gatherings were abandoned. The hostilities which became overt during the meetings were ascribed to the peyote. Since its use involved witchcraft practices, its ingestion was equated with the potential for witchcraft.

Continued: Shamanism and Peyote Use Among the Apaches of the Mescalero Indian Reservation