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This chapter shows that in much of Middle America, from the northern borders of Mexico to the Isthmus of Panama, and especially in Mesoamerica—the large regions once dominated by ancient Mexican and Mayan civilizations—native peoples were Christianized earlier than further north, and populations more extensively mixed. Thus whatever vestiges of ancestral shamanism survive will be intertwined, in most cases, with hardly less primordial ritualisms, aboriginal and Christian. Continuation of an impulse, toward personal transcendence not fully satisfied by the fixed rites of these settled agriculturalists, bears witness to an unsatisfied need to expand human limits through pursuit of a spiritual goal indispensable to the degree that it remains beyond attainment. From earliest times, the Mesoamerican archaeological record bespeaks highly stratified societies in sharp contrast to the generally mobile and egalitarian cultures of North America. 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Sociology of Religion. Sociology of Education. Urban and Rural Studies. Browse all content Browse content in. Advanced Search. Search Menu. Published online:. Published in print:. Search in this book. Expand Front Matter. Copyright Page. Part front matter. Two Biological and Psychological Foundations of the Quest. Three Linguistic Foundations of the Quest. Four The Questing Animal. Five Ritual as Affirmation and Transformation. Six Myth and the Journey beyond the Self. Eight The Varieties of Spirit Possession. Nine Possession and Transformation. Collapse Thirteen Mesoamerica and South America. Fifteen A Ternary Process. Sixteen The Reality of Transcendence. Expand End Matter. Bibliography: Abbreviations. Works Consulted. Thirteen Mesoamerica and South America Get access. Robert M. Torrance Robert M. Oxford Academic. Google Scholar. Cite Icon Cite. Permissions Icon Permissions. Cite Torrance, Robert M. Select Format Select format. Abstract This chapter shows that in much of Middle America, from the northern borders of Mexico to the Isthmus of Panama, and especially in Mesoamerica—the large regions once dominated by ancient Mexican and Mayan civilizations—native peoples were Christianized earlier than further north, and populations more extensively mixed. Keywords: Middle America , Mesoamerica , shamanism , ritualisms , transcendence , cultures , North America. You do not currently have access to this chapter. Sign in Get help with access. Institutional access Sign in through your institution Sign in through your institution. Get help with access Institutional access Access to content on Oxford Academic is often provided through institutional subscriptions and purchases. If you are a member of an institution with an active account, you may be able to access content in one of the following ways: IP based access Typically, access is provided across an institutional network to a range of IP addresses. 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Pharmako/Dynamis: Stimulating Plants, Potions & Herbcraft

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In which case, I would say, you have scored substantial success. Thank you, Sweetheart. Good night now. We begin again to surreptitiously scan the seed selection at our local co-op why are the Heavenly Blue Morning Glories always sold out? And we recognize that mischievously intrusive italicized voice—'the ally,' as Pendell calls it, or 'Sweetheart'—who continues to shadow his scholarship, his method 'where possible, immersion' , and poetic discourse, into the Gnostic lore and language of 'the poison path. Pendell's preface is basically a warning: 'Books themselves are poisons. A key is necessary to unlock the gate, but anyone is free to just walk around it. I call this technique 'autocryptosis. Indeed, this book is not for everyone. The common reader will cast it aside as esoteric gibberish. The D. The recreational drug user will become swiftly bored by the lack of unmitigated encouragement and the consistent allegiance to botany, chemistry, spirituality, and history, not to mention there's poetry in it. All the better for those who've been waiting behind the tree line for a chance to linger, hoping to lay a hand on the key. Pendell writes in the first-person plural, putting the reader directly on the path with him. For some this may feel off-putting. Others understand. The gate is locked for a reason: poison is certainly democratic, but the path itself is the way of danger. It is a book which requires that one not be titillated by romantic ideas of self-destruction. I hope and believe it will benefit human beings and the plant world too. It is not for everyone—but neither is mountaineering. Who, then, are these books for? If you're still asking this question, chances are they're not for you. To follow the Way of Poisons, it is essential to learn about plants. As you learn about plants, you will, by the by, meet plant people. In the old times it was not unusual for people to be turned into plants. The old plant doctors knew those stories. The old doctors talked to the plants directly. They knew. That this tree was a girl, that that flower had been a boy. Such things are still true. Our Way, however, is not about being a plant person. Ours is the Poison Path. Pendell has devised a sort of taxonomical mandala, the primary headings being Excitantia, Thanatopathia, Inebriantia, Euphorica, Phantastica, and further in a pentacle with subgroups and alchemical symbols relating to each subgroup. The third volume promises to explore the realm of Phantastica: the hallucinogens. We really hope we won't have to wait another seven years to read it. There is thus some urgency to our task. The book goes beyond plants, however, and spends some time in its latter third discussing the potential merits of chemical stimulants, such as MDMA, discovered by Sasha Shulgin. The facts around historical use of MDMA and Ecstasy, and how those chemicals became corrupted chemically and politically while plunging into the underground scene, is particularly engaging in Pendell's hands. It seems important not to underestimate Pendell's implication of 'poison. Doctors, shamans, poets, chemists, herbalists, teachers, politicians: possible poisoners all. Homer uses the word both ways. Age of Stimulants. A reasonable universe replacing a rational cosmos. Stimulants eclipsed the age of Exploration. Speed and destination instead of the meandering looking about of a scout in unmapped territory. A closing of periphery. The trading ship: nothing to see on the voyage, nothing but straight ahead. Goal directed. By more than coffeehouses thrived in London and became meeting houses for the prominent men of the day. Voltaire, whom Pendell calls 'the quintessential coffee-shaman,' drank 72 cups of coffee a day bested, of course, by Balzac. Pendell finds it difficult to 'separate the history of coffee from that of. The desire to sweeten these bitter beverages led to further plundering abroad, namely in Polynesia and Africa, where it took ten times the number of slaves to produce sugar than to produce cotton or tobacco. Even earlier stimulant nations, such as the Aztec and Inca, exhibited a rejection of shamanistic communalism in favor of violent imperialism. Some readers may note the absence of matrilineal-based cultures in the stimulant narrative—the story of speed does seem to transpire mostly in Apollo's domain. Our own culture embraces the stimulant to a religious degree, with every work place housing its coffee shrine, Meth the drug of choice among bored rural adolescents, and everybody wanting to get more done faster, absorb more information, beat the clock. Stimulants are buoyant, sociable; they feed on capitalist structures because they make us believe we can steal more time. Stealing more time, obviously, means buying more money. But can stimulants be metaphysically valuable? Can the plants and chemicals from which they come hold keys to deeper, more molecular exchanges; can these poisons also be allies on the path? Pendell shows us they can, when used wisely, with respect and attention toward dosage and intent not to mention set and setting. In an interview conducted by tripzine. We could say that civilization has come to mean an advanced developed state, but traditional societies were just as intricate and advanced in their way. Another way to look at civilization is that it's an anomalous condition that humans have been in for the last four-thousand years, which does not represent most of our lives—that of having a centralized state, of having standing armies, hierarchical social structures. Many indigenous cultures struggle to maintain their shamanic roots and their harmonic relationship with the plant world, despite the frequent introduction of Western value systems through missionaries or researchers. In South America—where native use of psychoactive plants has provoked excessive on-site scholarship over the past several decades—many plants currently abused in Western societies sustain their spiritual import to the natives. An example of a plant whose status varies significantly depending on the culture using it is the coca leaf, which remains important to indigenous South Americans. The coqueros in the Andes carry coca leafs with them on their treks and sometimes mix lime paste into their quids. Coca tea is Bolivia's national beverage, and the leaves are sold to tourists as a cure for motion sickness. The coca plant has served South America, 'as food, as medicine, and as a central ritual of communal spirit,' for five million years. Yet its abuse in the United States is legendary. Pendell writes at length about Reagan's role in the importation of cocaine and the development of crack to the United States, and his subsequent waging of 'the war on drugs' after media hysteria covered up the political atrocities raging on Central America, and as a potential excuse for later intervention in South America. Even if you already know that the war on drugs is a smokescreen, that your kids are being brainwashed at school, that there are no weapons of mass destruction in Iraq , Pendell's telling is remarkable in its generosity and scope. He's sensible, as well as literary and intellectual. On top of being a poet he's published seven books of verse , Pendell is also a computer scientist and an ethnobotanist. He knows what he's talking about, and he's unbelievably eloquent. Then again, he does do drugs. But so do we, and Pendell is as gentle and wise a guide as they come. His intent is to bring to his discourse a grounding in both science and higher spirituality and show how, through his alchemical lyricism, their union can be raised to the level of magic: Gnostic wisdom and shamanism. My whole program. But at the same time, the scientific tradition has to be incorporated into it. Trying to pull these two currents in the western tradition back into each other. I think the culture needs that. It's a kind of disease we have. If our culture is diseased—and I think few would argue that it isn't—Pendell offers a possible and sensible approach to the cure, even if we shirk away from immersion. Even here redemption can be earned, can be 'part of the path,' and he persists in his resolve that the poison cannot be blamed for its misuse. He ends this essay with. There is a spring. It comes out of the rocks on a high ridge dividing two great watersheds. The water is very cold and is pure beyond any other. It may be the only thing in the world that is not poison. It is surely the only thing in the world that can save your life. I'm not going to tell you where it is, but you know how to find it. In other words, physician heal thyself. The essay immediately following 'Stealing from Tomorrow' is, appropriately, 'Wandering and the Vision Quest,' a poetic and fragmented discourse on the hermetics of healing and shamanism. The book is a veritable catalog of facts, ponderings, beautiful illustrations, and poetry, with quotations ranging from Bach to Nietzsche to the Aztec poet Nezahualcoyotl. Each plant receives its Correspondences e. Coffea Arabica , listed in part below:. In his preface, Pendell says the book's structure 'is three-dimensional and holographic. Start anywhere. Read backwards. A book is linear by nature, but that is only a single projection—other cut-ups might make more sense. Plants are the principal teachers. They have a language, and Pendell gets as close as anybody has to transcribing the way that language might look and sound. The path is not about excess or merely recreation. It is, essentially, about death. We are mortal to be sure, but there are systems, laws, ideologies, and contrivances that limit our potential for transcendence. Do plants hold a key? Pendell examines the idea of death both metaphorically and literally. A few of these poisons could actually kill you, but the chances are unlikely if they're used responsibly. Many, if not most, of them benefit the body medicinally as well as psychically. The kind of death more likely to result from walking the poison path—aside from the obligatory 'death of the ego'—is the gradual demise of a way of life, of living in disharmony with not only plants but other humans as well. The dissolution of the manufactured selves which separate us from each other and from our natural world. How long will this take? According to Pendell, the future bodes 'hard times for large mammals. This is a brilliant, necessary book. There is genius to Pendell's approach, an erudite playfulness and poetic virtuosity unmatched by anyone writing about plants and drugs today. Pendell's books present a Pandora's box, and once opened, the steadfast and curious reader will soon find herself on the path. Has our existence become so clogged with its own stubbornness as to have eliminated the capacity to hear these ally ambassadors who call out from a world where, according to Pendell, 'winds and ocean currents are intersynaptic fluids? Are they worth the risk? We think perhaps so. What's Your Poison? He ends this essay with There is a spring.

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