In this groundbreaking series titled 'Plant Spirit Consciousness', we will explore techniques to communicate with the plant world, accessing their elder species wisdom for personal and collective healing. The modern West has dismissed the idea that plants have awareness, but indigenous cultures believe that plants possess consciousness and have a spirit, as well. Some recent scientific research supports the shamanic worldview, such as the research on plant sentience explored in the book "The Secret Life of Plants".

The visionary plants – Ayahuasca, Mushrooms, Peyote, Iboga, and so on – can help the modern mind access the indigenous way of knowledge and thought. For many people, shamanic experience provides an opening into the hidden dimensions of plant knowledge and wisdom. By exploring shamanic traditions, you can learn time-honored techniques for making this connection.

While we as human beings make use of plants constantly – our clothing, our food, our medicine – we rarely make a conscious connection with the plant world, which some indigenous groups call the “green nation.” One basic insight that many people bring back from visionary plant work is that we as humans urgently need to redefine our relationship to nature, from believing we have dominion over it to realizing we are part of it. As we discover this, we realize that the nonhuman beings surrounding us, including plants, have crucial knowledge to transmit to us. It is not only the visionary plants such as ayahuasca that have much to teach us: many plants have teachings we can access when we learn how to listen and receive from them.


In this course, you will explore the wisdom of plants and ways to access their intelligence to deepen your connection with nature and become more resilient, self-sufficient, and healthy.

In this series you will:

• Learn practical exercises to explore plant consciousness and work directly with plant allies to connect with a profound wisdom and intelligence
• Expand our understanding of healing to include shamanic approach to disease and depression as spiritual imbalance, revealing paths towards personal transformation, increased vitality, and achieving greater health
• Explore the physical and psycho-spiritual properties of the plants themselves, from the familiar tobacco to the exotic and controversial pusanga, the famed ‘love potion’ of the Amazon
• Probe deeply into the mystery of the potent and transformative Ayahuasca, revealing the ‘spirit vine’s’ recent history, the experience of ceremony, the shamans who perform them, and the myth and origins of the brew itself
• Discuss the significance of the visionary experience itself through the teachings and art of Pablo Amaringo
• Address the problem of institutional reactions against this type of exploration, and discuss safe ways to access the inner depths of our being
• Discover the concept of the ‘diet,’ a body of practices through which the shaman incorporates the plant spirit into their own and learns from the plant itself how to invoke the healing power

Related Posts :

• The Secret Life Of Plants Documentary
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• Amanita Muscaria : Fly Agaric Documentary

'Taboo - Drugs' is a National Geographic Channel presentation, part of the Taboo documentary series highlighting various other taboos of our society. This episode features the San Pedro cactus, Peyote, Coca leaves and Ganja, which have all been part of shamanism in cultures around the world.

This National Geographic documentary compares these cultures and modern day rave culture in which doctors and professionals attest to the validity of this spiritual experience.










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An investigation into the dramatic and mysterious world of the Huichol of Mexico – where perhaps the most traditional community of North America gave Benedict Allen the rare privilege of ritually taking their peyote, the hallucinogenic cacti, to bring him at last “face-to-face” with the gods.

One of Britain's leading adventurers, Benedict Allen, is particularly known for his television programmes - occasionally made with the help of a film crew but more typically without. He paved the way for the current generation of TV adventurers.

Uniquely in television, his philosophy is to genuinely immerse himself in extreme or alien environments, going alone and learning from indigenous people. As The Sunday Times put it: “Filming whatever actually happens, without all the hidden paraphernalia of a film crew, and whether in danger or lonely or undergoing various exotic rituals, he has effectively taken the viewers’ experience of adventure as far as it can go.”

However, most of his more challenging journeys – depicted in his first five books – in fact took place before he began filming his exploits. “I belonged to the last generation that might pass through a wilderness for months on end and not encounter a single person of my own culture. It was a privileged time: never in all those years can I remember coming across a single other foreigner, whilst out on a trek.” Such isolation seems inconceivable today.


Reference : Benedict Allen

You could also check out the post 'Psychedelic Torrent on Books, Movies & Documentaries on Drug Awareness' !


Related Articles :

• Plants of the Gods : Sacred Healing Powers Of Peyote
• Terence McKenna : Shamanic Approaches to the UFO Phenomena
• Peyote to LSD : A Psychedelic Odyssey
• Shamanism : Other Worlds : Ayahuasca Documentary
• Entheogen : Awakening The Divine Within
• Psychedelic Shamans of the Amazon : The Ayahuasca Experience

Outlining a brief history of Peyote here is an excerpt from "Plants of the Gods - Their Sacred, Healing and Hallucinogenic Powers" by Richard Evans Schultes and Albert Hofmann, Healing Arts Press (Vermont) 1992 !

Ever since the arrival of the first Europeans in the New World, Peyote has provoked controversy, suppression, and persecution. Condemned by the Spanish conquerors for its "satanic trickery", and attacked more recently by local governments and religious groups, the plant has nevertheless continued to play a major sacramental role among the Indians of Mexico, while its use has spread to the North American tribes in the last hundred years.

The persistence and growth of the Peyote cult constitute a fascinating chapter in the history of the New World - and a challenge to the anthropologists and psychologists, botanists and pharmacologists who continue to study the plant and its constituents in connection with human affairs.

We might logically call this woolly Mexican cactus the prototype of the New World hallucinogens. It was one of the first to be discovered by Europeans and was unquestionably the most spectacular vision-inducing plant encountered by the Spanish conquerors. They found Peyote firmly established in native religions, and their efforts to stamp out this practice drove it into hiding in the hills, where its sacramental use has persisted to the present time.

How old is the Peyote cult? An early Spanish chronicler, Fray Bernardino de Sahagún, estimated on the basis of several historical events recorded in Indian chronology that Peyote was known to the Chichimeca and Toltec at least 1890 years before the arrival of the Europeans. This calculation would give the "divine plant" of Mexico an economic history extending over a period of some two millennia. Then Carl Lumholtz, the Danish ethnologist who did pioneer work among the Indians of Chihuahua, suggested that the Peyote cult is far older. He showed that a symbol employed in the Tarahumara Indian Peyote ceremony appeared in ancient ritualistic carvings preserved in Mesoamerican lava rocks. More recently, archaeological discoveries in dry caves and rock shelters in Texas have yielded specimens of Peyote. These specimens, found in a context suggesting ceremonial use, indicate that its use is more than three thousand years old.

The earliest European records concerning this sacred cactus are those of Sahagún, who lived from 1499 to 1590 and who dedicated most of his adult life to the Indians of Mexico. His precious, first-hand observations were not published until the nineteenth century. Consequently, credit for the earliest published account must go to Juan Cardenas, whose observations on the marvelous secrets of the Indies were published as early as 1591.

Sahagún's writings are among the most important of all the early chroniclers. He described Peyote use among the Chichimeca, of the primitive desert plateau of the north, recording for posterity: "There is another herb like tunas [Opuntia spp.] of the earth. It is called Peiotl. It is white. It is found in the north country. Those who eat or drink it see visions either frightful or laughable. This intoxication lasts two or three days and then ceases. It is a common food of the Chichimeca, for it sustains them and gives them courage to fight and not feel fear nor hunger nor thirst. And they say that it protects them from all danger."

It is not known whether or not the Chichimeca were the first Indians to discover the psychoactive properties of Peyote. Some students believe that the Tarahumara Indians, living where Peyote abounded, were the first to discover its use and that it spread from them to the Cora, the Huichol, and other tribes. Since the plant grows in many scattered localities in Mexico, it seems probable that its intoxicating properties were independently discovered by a number of tribes.

Several seventeenth-century Spanish Jesuits testified that the Mexican Indians used Peyote medicinally and ceremonially for many ills and that when intoxicated with the cactus they saw "horrible visions". Padre Andréa Pérez de Ribas, a seventeenth-century Jesuit who spent sixteen years in Sinaloa, reported that Peyote was usually drunk but that its use, even medicinally, was forbidden and punished, since it was connected with "heathen rituals and superstitions" to contact evil spirits through "diabolic fantasies".

The first full description of the living cactus was offered by Dr Francisco Hernández, who as personal physician of King Philip II of Spain was sent to study Aztec medicine. In his ethnobotanical study of New Spain, Dr Hernández described "peyotl", as the plant was called in the Nahuatl language of the Aztecs: "The root is of nearly medium size, sending forth no branches or leaves above the ground, but with a certain woolliness adhering to it on account of which it could not aptly be figured by me. Both men and women are said to be harmed by it. It appears to be of a sweetish taste and moderately hot. Ground up and applied to painful joints, it is said to give relief. Wonderful properties are attributed to this root, if any faith can be given to what is commonly said among them on this point. It causes those devouring it to be able to foresee and to predict things…."

In the latter part of the seventeenth century, a Spanish missionary in Nayarit recorded the earliest account of a Peyote ritual. Of the Cora tribe, he reported: "Close to the musician was seated the leader of the singing, whose business it was to mark time. Each had his assistants to take his place when he should become fatigued. Nearby was place a tray filled with Peyote, which is a diabolical root that is ground up and drunk by them so that they may not become weakened by the exhausting effects of so long a function, which they begin by forming as large a circle of men and women as could occupy the space that had been swept off for this purpose. One after the other, they went dancing in a ring or marking time with their feet, keeping in the middle the musician and choir-master whom they invited, and singing in the same unmusical tune that he set them. They would dance all night, from five o'clock in the evening to seven o'clock in the morning, without stopping nor leaving the circle. When the dance was ended, all stood who could hold themselves on their feet; for the majority, from the Peyote and wine which they drank, were unable to utilize their legs."

The ceremony among the Cora, Huichol, and Tarahumara Indians has probably challenged little in content over the centuries; it still consists, in great part, of dancing.

The modern Huichol Peyote ritual is the closest to the pre-Colonial Mexican ceremonies. Sahagún's description of the Teochichimeca ritual could very well be a description of the contemporary Huichol ceremony, for these Indians still assemble together in the desert 300 miles northeast of their homeland in the Sierra Madre mountains of western Mexico, still sing all night, all day, still weep exceedingly, and still so esteem Peyote above any other psychotropic plant that the sacred mushrooms, Morning Glories, "Datura", and other indigenous hallucinogens are consigned to the realm of sorcerers.


Most of the early records in Mexico were left by missionaries who opposed the use of Peyote in religious practice. To them Peyote had no place in Christianity because of its pagan associations. Since the Spanish ecclesiastes were intolerant of any cult but their own, fierce persecution resulted. But the Indians were reluctant to give up their Peyote cults established on centuries of tradition. The suppression of Peyote, however, went to great lengths. For example, a priest near San Antonio, Texas, published a manual in 1760, containing questions to be asked of converts.

Included were the following: "Have you eaten the flesh of man? Have you eaten Peyote?" Another priest, Padre Nidolas de Leon, similarly examined potential converts: "Art thou a soothsayer? Dost thou foretell events by reading omens, interpreting dreams or by tracing circles and figures on water? Dost thou garnish with flower garlands the places where idols are kept? Dost thou suck to blood of others? Dost thou wander about at night, calling upon demons to help thee? Hast thou drunk Peyote or given it to others to drink, in order to discover secrets or to discover where stolen or lost articles were?" During the last decade of the nineteenth century, the explorer Carl Lumholtz observed the use of Peyote among the Indians of the Sierra Madre Occidental of Mexico, primarily the Huichol and Tarahumara, and he reported on the Peyote ceremony and on various kinds of cacti employed with "Lophophora williamsii" or in its stead.

However, no anthropologist ever participated in or observed a Peyote hunt until the 1960s, when anthropologists and a Mexican writer were permitted by Huichols to accompany several pilgrimages. Once a year, the Huichols make a sacred trip to gather Hikuri. The trek is led by an experienced "mara'akame" or shaman, who is in contact with Tatewari (Our grandfather-fire). Tatewari is the oldest Huichol god, also known as Hikuri, the Peyote-god. He is personified with Peyote plants on his hands and feet, and he interprets all the deities to the modern shamans, often through visions, sometimes indirectly through Kauyumari (the Sacred Deer Person and culture hero). Tatewari led the first Peyote pilgrimage far from the present area inhabited by the nine thousand Huichols into Wirikuta, an ancestral region where Peyote abounds.

Guided by the shaman, the participants, usually ten to fifteen in number, take on the identity of deified ancestors, as the follow Tatewari "to find their life". The Peyote hunt is literally a hunt. Pilgrims carry tobacco gourds, a necessity for the journey's ritual. Water gourds are often taken to transport water back from Wirikuta. Often the only food taken for the stay in Wirikuta is tortillas. The pilgrims, however, eat Peyote while in Wirikuta. They must travel great distances. Today, much of the trek is done by car, but formerly the Indians walked some two hundred miles. The preparation for gathering Peyote involves ritual confession and purification. Public recitation of all sexual encounters must be made, but no show of shame, resentment, or jealousy, nor any expression of hostility, occurs. For each offense, the shaman makes a knot in a string which, at the end of the ritual, is burned.

Following the confession, the group, preparing to set out for Wirikuta - an area located in San Luís Potosí - must be cleansed before journeying to paradise. Upon arriving within sight of the sacred mountains of Wirikuta, the pilgrims are ritually washed and pray for rain and fertility. Amid the praying and chanting of the shaman, the dangerous crossing into the Otherworld begins. This passage has two stages: first, the Gateway of the Clashing Clouds, and second, the opening of the Clouds. These do not represent actual localities but exist only in the "geography of the mind"; to the participants the passing from one to the other is an event filled with emotion. Upon arrival at the place where the Peyote is to be hunted, the shaman begins ceremonial practices, telling stories from the ancient Peyote tradition and invoking protection for the events to come. Those on their first pilgrimage are blindfolded, and the participants are led by the shaman to the "cosmic threshold" which only he can see. All stop, light candles, and murmur prayers while the shaman, imbued with supernatural forces, chants.
  Finally, Peyote is found. The shaman has seen the deer tracks. He draws his arrow and shoots the cactus. The pilgrims make offerings to this first Hikuri. More Peyote is sought, basketfuls of the plant eventually being collected. On the following day, more Peyote is collected, some of which is to be shared with those who remain at home. The rest is to be sold to the Cora and Tarahumara Indians, who use Peyote but do not have a quest. The ceremony of distributing Tobacco is then carried out. Arrows are placed pointing to the four points of the compass; at midnight a fire is built. According to the Huichol, Tobacco belongs to fire. The shaman prays, placing the Tobacco before the fire, touching it with feathers, then distributing it to each pilgrim who puts it into his gourd, symbolising the birth of Tobacco.

The Huichol Peyote hunt is seen as a return to Wirikuta or Paradise, the archetypal beginning and end of a mythical past. A modern Huichol "mara'kame" expressed it as follows: "One day all will be as you have seen it there, in Wirikuta. The First People will come back. The fields will be pure and crystalline, all this is not clear to me, but in five more years I will know it, through more revelations. The world will end, and the unity will be here again. But only for pure Huichol." Among the Tarahumara, the Peyote cult is less important. Many buy their supplies of the cactus, usually from Huichol. Although the two tribes live several hundred miles apart and are not closely related, they share the same name for Peyote - Hikuri - and the two cults have many points of resemblance.

 The Tarahumara Peyote dance may be held at any time during the year for health, tribal prosperity, or for simple worship. It is sometimes incorporated into other established festivals. The principal part of the ceremony consists of dances and prayers followed by a day of feasting. Oak and pine logs are dragged in for a fire and oriented in an east-west direction. The Tarahumara name for the dance means "moving about the fire", and except for Peyote itself, the fire is the most important element. The leader has several women assistants who prepare the Hikuri plants for use, grinding the fresh cacti on a metate, being careful not to lose one drop of the resulting liquid. An assistant catches all liquid in a gourd, even the water used to wash the metate. The leader sits west of the fire, and a cross may be erected opposite him. In front of the leader, a small hole is dug into which he may spit.

A Peyote may be set before him on its side or inserted into a root-shaped hole bored in the ground. He inverts half a gourd over the Peyote, turning it to scratch a circle in the earth around the cactus. Removing the gourd temporarily, he draws a cross in the dust to represent the world, thereupon replacing the gourd. This apparatus serves as a resonator for the rasping stick: Peyote is set under the resonator, since it enjoys the sound. Incense from burning copal is then offered to the cross. After facing east, kneeling, and crossing themselves, the leader's assistants are given deer-hoof rattles or bells to shake during the dance. 

The ground-up Peyote is kept in a pot or crock near the cross and is served in a gourd by an assistant: he makes three rounds of the fire if carrying it to an ordinary participant. All the songs praise Peyote for its protection of the tribe and for its "beautiful intoxication". As with the Huichol, healing ceremonies are often carried out. The Tarahumara leader cures at daybreak. He first terminates dancing by giving three raps. He rises, accompanied by a young assistant, and circling the patio, he touches every forehead with water. He touches the patient thrice, and placing his stick to the patient's head, he rasps three times. The dust produced by the rasping, even though infinitesimal, is a powerful health- and life-giver and is saved for medicinal use.

The final ritual sends Peyote home. The leader reaches toward the rising sun and rasps thrice. "In the early morning, Hikuli had come from San Ignacio and from Satapolio riding on beautiful green doves, to feast with the Tarahumara at the end of the dance when the people sacrifice food and eat and drink. Having bestowed his blessings, Hikuli forms himself into a ball and flies to his shelter at the time." Peyote is employed as a religious sacrament among more than forty American Indian tribes in many parts of the United States and western Canada. Because of its wide use, Peyote early attracted the attention of scientists and legislators and engendered heated and, unfortunately, often irresponsible opposition to its free use in American Indian ceremonies.

 It was the Kiowa and Comanche Indians, apparently, who in visits to a native group in northern Mexico, first learned of this sacred American plant. Indians in the United States had been restricted to reservations by the last half of the nineteenth century, and much of their cultural heritage was disintegrating and disappearing. Faced with this disastrous inevitability, a number of Indian leaders, especially from tribes re-located in Oklahoma, began actively to spread a new kind of Peyote cult adapted to the needs of the more advanced Indian groups of the United States. The Kiowa and Comanche were apparently the most active proponents of the new religion. Today it is the Kiowa-Comanche type of Peyote ceremony that, with slight modifications, prevails north of the Mexican border. This ceremony, to judge from the rapid spread of the new Peyote religion, must have appealed strongly to the Plains tribes and later to other groups. Success in spreading the new Peyote cult resulted in strong opposition to its practice from missionary and local governmental groups.

The ferocity of this opposition often led local governments to enact repressive legislation, in spite of overwhelming scientific opinion that Indians should be permitted to use Peyote in religious practices. In an attempt to protect their rights to free religious activity, American Indians organised the Peyote cult into a legally recognised religious group, the Native American Church. This religious movement, unknown in the United States before 1885, numbered 13,300 members in 1922. Membership of the Native American Church at the present time is claimed to be a quarter of a million Indians. Indians of the United States, living far from the natural area of Peyote, must use the dried top of the cactus, the so-called mescal button, legally acquired either by collection or purchase and distribution through the United States postal services. Some American Indians still send pilgrims to gather the cactus in the fields, but most tribal groups in the United States must procure their supplies by purchase and mail.

 A member may hold a meeting in gratitude for the recovery of health, the safe return from a voyage, or the success of a Peyote pilgrimage: it may be held to celebrate the birth of a baby, to name a child, on the first four birthdays of a child, for doctoring, or even for general thanksgiving. The Kickapoo held a Peyote service for the dead, and the body of the deceased is brought into the ceremonial teepee. The Kiowa may have five services at Easter, four at Christmas and Thanksgiving, six at New Year. Especially among the Kiowa, meetings are held only on Saturday night. Anyone who is a member of the Peyote cult may be a leader or "roadman". There are certain taboos which the roadman, and sometimes all participants, must observe. The older men refrain from eating salt the day before and after a meeting, and they may not bathe for several days following a Peyote service. There seem to be no sexual taboos, as in the Mexican tribes, and the ceremony is free of licentiousness.

Women are admitted to meetings to eat Peyote and to pray, but they do not usually participate in the singing and drumming. After the age of ten, children may attend meetings but do not take part until they are adults. Peyote ceremonies differ from tribe to tribe. The typical Plains Indian service takes place usually in a teepee erected over a carefully made altar of earth or clay; the teepee is taken down as soon as the all-night ceremony is over. Some tribes hold the ceremony in a wooden round-house with a permanent altar of cement inside, and the Osage and Quapaw Indians often have electrically lighted round-houses.
  The Father Peyote (a large "mescal button" or dried top of the Peyote plant) is placed on a cross or rosette of sage leaves at the center of the altar. This crescent-shaped altar, symbol of the spirit of Peyote, is never taken from the altar during the ceremony. As soon as the Father Peyote has been put in place, all talking stops, and all eyes are directed toward the altar. Tobacco and corn shuck or blackjack oak leaves are passed around the circle of worshippers, each making a cigarette for use during the leader's opening prayer. The next procedure involves purification of the bag of mescal buttons in cedar incense. Following this blessing, the roadman takes four mescal buttons from the bag which is then passed around in a clockwise direction, each worshipper taking four.

More Peyote may be called for at any time during the ceremony, the amount consumed being left to personal discretion. Some peyotists eat up to thirty-six buttons a night, and some boast of having ingested upwards of fifty. An average amount is probably twelve. Singing starts with the roadman, the initial song always being the same, sung or chanted in a high nasal tone. Translated, the song means: "May the gods bless me, help me, and give me power and understanding." Sometimes, the roadman may be asked to treat a patient. This procedure varies in form. The curing ritual is almost always simple, consisting of praying and frequent use of the sign of the cross.


Peyote eaten in ceremony has assumed the role of a sacrament in part because of its biological activity: the sense of well-being that it induces and the psychological effects (the chief of which is the kaleidoscopic play of richly colored visions) often experienced by those who indulge in its use. Peyote is considered sacred by native Americans, a divine "messenger" enabling the individual to communicate with God without the medium of a priest. It is an earthly representative of God to many peyotists. "God told the Delawares to do good even before He sent Christ to the whites who killed him…" an Indian explained to an anthropologist. "God made Peyote. It is His power. It is the power of Jesus. Jesus came afterwards on this earth, after Peyote…. God (through Peyote) told the Delawares the same things that Jesus told the whites." Correlated with its use as a religious sacrament is its presumed value as a medicine.

Some Indians claim that, if Peyote is used correctly, all other medicines are superfluous. Its supposed curative properties are responsible probably more than any other attribute for the rapid diffusion of the Peyote cult in the United States. The Peyote religion is a medico-religious cult. In considering native American medicines, one must always bear in mind the difference between the aboriginal concept of a medicinal agent and that of our modern Western medicine. Primitive societies, in general, cannot conceive of natural death or illness but believe that they are due to supernatural interference.

There are two types of "medicines": those with purely physical effects (i.e., to relieve toothache or digestive upsets); and the medicines, "par excellence", that put the medicine man into communication, through a variety of hallucinations, with the malevolent spirits that cause illness and death. The factors responsible for the rapid growth and tenacity of the Peyote religion in the United States are many and interrelated. Among the most obvious, however, and those most often cited, are: the ease of legally obtaining supplies of the hallucinogen; lack of federal restraint; cessation of intertribal warfare; reservation life with consequent intermarriage and peaceful exchange of social and religious ideas; ease of transportation and postal communication; and the general attitude of resignation toward encroaching Western culture.

Source : www.peyote.org


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Manifesting The Mind, a documentary on Psychedelics & Shamanism from 'Bouncing Bear Films' featuring interviews with renowned experts such as Daniel Pinchbeck, John Major Jenkins, Dennis McKenna, Nick Herbert, Alex Grey & Dr. Rick Strassman to name a few. This is the first release from Bouncing Bear Films which comprises of Andrew & Jennifer Rutajit and all other folks from Bouncing Bear Botanicals. 'Manifesting The Mind' gives us a broad perspective on psychedelics, how we can benefit from them and why is the use of psychedelics suppressed by the mainstream media and governments of the world.

Andrew Rutajit attended college for film, but left the field to pursue the writing of his two books, Astrotheology & Shamanism (co-author) and The Vestibule (author). Although his focus was on writing for several years, his passion has always been film - namely directing and production. Andrew brings years of experience and a dynamic vision to all of his work. In 2007, Andrew produced The Pharmacratic Inquisition with Jan Irvin and realized film was where he wanted to focus his creative energy. His first film was well received and became a catalyst for Andrew's current projects. He works with his wife, Jennifer, a writer by trade. She serves as associate producer for all films. Andrew also lectures on various topics, such as religion and entheogens. In addition, Andrew has also dabbled in art and music; as a result, he produces original music and graphics for his films.

Andrew is also the co-owner of Gnostic Media, which is a multimedia production and publishing company geared toward the separation of mythology and reality - historical accuracy.

Jennifer attended college in Boston for art history and has been a copy writer/editor, substitute teacher and curriculum writer. Jennifer is an advocate for various causes, such as animal rights.

With the help of Bouncing Bear Botanicals, they founded Bouncing Bear Films and 'Manifesting The Mind' is the first of a 3 part documentary series called 'Footprints Of The Shaman' to be released by the spring of 2009.

Part 2 will include a discussion with Dennis McKenna, DM Murdock, Timothy Freke, and Peter Gandy on the topic of religion. Several others will be interviewed in this film but these four authors will help lead the way. Part 3 is a discussion on the topic of Christmas. One may ask, “What does Christmas have to do with the ‘Footprints of the Shaman’ ?” This is a good question and we assure you that this question will be settled by the end of this film.


Quotes from the documentary :

" Sometimes there is a tendency in the psychedelic community to almost become like an entheogenic fundamentalist and think that all visionary experience was mediated by psychedelic plants, and the origin of all religions is based on the use of these substances. "

~ Daniel Pinchbeck

Guess what he's trying to say is that the ritualistic use of entheogens is one of the many ways to alter your states of consciousness ! Perhaps one of the oldest known traditions to connect with the invisible universe however not the only one by any means.



[Entheogens present] "... the capacity for the human being to experience infinite love and total self forgiveness ... a sense of deep interconnectedness with the planet, with all people, with the cosmos ! "

~ Alex Grey

" Here is a body of beliefs... and you are just supposed to accept it. Don't ask questions. Sit down and shut up. Entheogens are threatening because they enable people, or sometimes compel people to reject that."

~ Dennis McKenna

Order your DVD


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A History Channel documentary on the ancient history and ritualistic initiation of psychedelics. Richard Evans Shultes (The Real Indiana Jones), the legendary ethno-botanist who brought to the western world a new look at the medicinal use of plants from the rain forests of the Amazon and the psychedelic experience which has been a pivotal aspect of man's evolution through the ages.

Join a journey to retrace the eye-opening explorations and mind-bending discoveries of modern-day adventurer and scientist Richard Evans Schultes.

Based on the groundbreaking discoveries of revolutionary ethno-botanist Richard Evans Schultes.

Two hour documentary filmed on location in five different countries.

Host Wade Davis, Schulte's protégé, is a National Geographic Explorer-in-Residence.

Learn the secrets of shamans and medicine men. Retrace the thrilling explorations that revealed their ancient knowledge to the developed world. Sit at the knee of the man who brought their wisdom out of the jungle.

In the 40s and 50s, when the Amazon was still a deeply mysterious, untracked region, Richard Evans Schultes followed the guidance of native experts — tribal healers, shamans, mystics — to find botanical treasure. For months at a time he combed the jungle, collecting thousands of samples and discovering plants unknown to the modern world, many of which produced fantastic chemical compounds with strong effects on our bodies... and our minds.

In this ambitious feature-length documentary, renowned botanist, explorer and author Wade Davis ("The Serpent and the Rainbow") reconstructs the travels and discoveries of his great mentor Schulte, the Father of Ethnobotany.

Our associations with psychedelics, the hippies, raves, and seamier drug culture, ignore the ancient legacy and cultural significance of hallucinogenic substances and other plant-derived medicines. PEYOTE TO LSD journeys from native ceremonies to laboratories in Switzerland exploring the evolution of psychedelic substances from sacred plants to modern psychotropics. Legendary writers, musicians and Beat Poets offer insight into the counterculture and mainstream influence of botanical compounds.




PEYOTE TO LSD takes you around the globe, through the jungles and deep into the human mind. What a trip!

Terence McKenna said, that the search for higher intelligence is an inner journey– the connection to something greater is immediate and always at hand. I think reason can take us only a certain distance, and then we have to go with the divine imagination. There have been many episodes in the history of science where great hope gave way to paranoia. The [UFO] hysteria has become more explicit and has wandered in first one direction and then another, but if this is a contact it’s the most peculiarly un-contact-like contact it’s possible to imagine. And this is something I’m going to try and convince the UFO community of, what we drug people have that you don’t is repeatability. The Stropharia cubensis mushroom is a memory bank of galactic history.

Alien, but full of promise, it throws open a potential for understanding that will sweep away the petty concerns of earth and history-bound humanity. Reason, but a willingness to explore the edges has been [my] method. … I have never seen a violation of physics that was not connected somehow with a psychedelic experience. Not all psychedelics are alike. And this very small family of compounds, called the tryptomine hallucinogens, bear careful examination if we’re seriously interested in this question of extraterrestial penetration of the human world. Everybody knows this who has to do with this stuff [psilocybin], Gordon Wasson, Richard Shulties, Albert Hofmann, the giants know that this stuff is animate. This is not a drug. It’s something that’s disguising itself as a drug in order not to spread alarm. I think that the alien will be so alien that your jaw will hang in the air. And expecting to meet an anthropoid-like alien with an interest in your reproductive machinery and gross industrial capacity is as culture-bound a concept as searching NGC-321 for a good Italian restaurant. It’s absurd on the face of it. All of human history is the signifier of the presence of the alien. Human history is what happens to an advance animal species when it is inner-penetrated on a scale of a million years by a mind in another dimension. The flying saucer, the alien, the other is what is sculpting us out of animal organization as we move toward it in time. This is what shamanism is all about. This is what the psychedelic people are discovering as they descend into these trances. A shaman, and a psychedelic person, and a UFO contactee, is someone who has seen the end. They simply didn’t know what they were looking at, because who knows what the end looks like.


Terence McKenna on 2012, UFOs And Shamanism



Psychedelic drugs are as important to the study of UFOs as the telescope was to the re-defining of astronomy. I think that the ‘real other’ need not be guarded by the frail efforts of a cults apologists. Now you may have thought telepathy was you hearing somebody else think. Apparently, that’s not what telepathy is. Telepathy is you seeing what somebody else means. It’s the visual acquisition of meaning rather than the audio acquisition of meaning. I think that we are on a collision course with a planet-transforming event, and that we have been for a very, very long time. I also believe that it lies below the horizon of rational apprehension at this point in time. That’s where the frontier of this hyper-technical fantasy is headed, toward a revivification of knowledge systems that were ancient when the pyramids were not yet even a gleam in the eye. I think we’re on the brink of a tremendous evolutionary adventure, and that it will involve physically re-designing ourselves.

Download the Podcast by Terence McKenna from "Matrix Masters" ( The Psychedelic Salon ) !


Related Articles :

• Peyote To LSD : A Psychedelic Odyssey
• LSD The Beyond Within
• Terence Mckenna's Stoned Ape Theory Psychedelic Mushroom
• Joe Rogan On DMT And The Meaning Of Life
• Santa Claus, The Magic Mushroom And The Flying Reindeer
• What Is Psychedelic ?!

All the movies, documentaries, podcasts and reading material on Psychedelics and other Drugs in one massive 23 GB Torrent you can download online ! (Google asked us to remove the torrent link)

Last Of The Medicine Men - Peyote(1of2).avi 101170 KB
Last Of The Medicine Men - Peyote(2of2).avi 101198 KB
Mescaline Extracion pictorial.rar 3114 KB
Mescaline Extraction V2.wmv 109068 KB
Peyote and Mescaline History & Uses of the Divine Cactus.pdf 475 KB


Adam Gottlieb - The Art And Science Of Cooking With Cannabis.pdf 19238 KB
Cooking with Marihuana - Chef Hans.avi 293298 KB
Do It Yourself - How To Make Hash Oil.pdf 13 KB
Do It Yourself - Make And Toke Your Own Bongs!.pdf 32 KB
Do It Yourself - THC Resin Extraction.pdf 6 KB
Do It Yourself - The Infamous ''Dual Bong''.pdf 13 KB
Grass - History Of Marijuana.avi 241110 KB
Greg Green - The Cannabis Grow Bible (4th Edition).pdf 8526 KB
Hashish(1of2).MPG 761462 KB
Hashish(2of2).MPG 668544 KB
High Times - Cannabis Cup.avi 716564 KB
How to make hash from trimmings.mpg 17008 KB
Jack Herer - Hemp Can Save The Planet.mp3 4678 KB
Jack Herer - Interview on ABC News 1985.mp3 4373 KB
Jack Herer - The Emperor Wears No Clothes.pdf 843 KB
Joint Tutorials.rar 800 KB
Making a bong.mov 11250 KB
Smoking weed marijuana herb ganja drogs.mpg 5165 KB
The Hemp Revolution.avi 250598 KB
The Joint Rolling Handbook.pdf 10343 KB
The Magic Weed.avi 358304 KB
Timeshift - The Cannabis Years.avi 126196 KB


Beginner's Guide To Growing Marijuana.doc 50 KB
Cannabis Grow Bible.pdf 9143 KB
Cannabis Time Lapse Video (Tree of life).mov 3711 KB
Cannabis Time Lapse Video.avi 39756 KB
Cutting the Clone.mpg 37719 KB
Greg Green - The Cannabis Grow Bible (4th Edition).pdf 8526 KB
Harvesting.mpg 19154 KB
High Times - Ready - Set - Grow - 1 (1of2).mpg 747483 KB
High Times - Ready - Set - Grow - 1 (2of2).mpg 522033 KB
High Times - Ready - Set - Grow - 2.avi 715458 KB
How To Grow Marijuana Hydroponically.txt 32 KB
How to Grow Medicinal Marijuana.pdf 6569 KB
I Grow Chronic! (Cannabis Hydro Cultivation).avi 703893 KB
Marijuana Grower's Handbook.doc 212 KB
Medical Gardens GrowFAQ.rar 32419 KB
Stoned Free - Guide to growing weed.avi 271732 KB
The Beginner's Guide to Hash-Growing.pdf 304 KB
The Joint Rolling Handbook.pdf 10343 KB
The Joys Of An Herb Garden At Home (Version 3).pdf 117 KB
The Marijuana Grower's Guide.doc 756 KB
Thumbs.db 162 KB
Top Quality Growing Weed (sample).avi 5472 KB
Top Quality Growing Weed.avi 178872 KB

Coca farmer making cocaine - howto.avi 12813 KB
Cocaine - An Honest Citizen (3of3).avi 406460 KB
Cocaine - Leo and Ze (2of3).avi 404778 KB
Cocaine - Viva La Coca (1of3).avi 460309 KB



DMT - The Spirit Molecule - Rick Strassman.pdf 2401 KB
DMT Extraction - Quantum Tantra.pdf 505 KB
dmt extraction heartcore.rar 3292 KB
DMT Extraction pictorial.rar 797 KB
Dr Rick Strassman interview - DMT The spirit molecule(1of2).mp3 14051 KB
Dr Rick Strassman interview - DMT The spirit molecule(2of2).mp3 11883 KB
lokis Tek.pdf 620 KB
mimosa ab extractie pictorial.rar 919 KB
Mimosa bark effects.pdf 34 KB
Soma's Complete Acacia Extracion Guide.htm 68 KB


Ayahuasca - The Scientific Investigation Of Ayahuasca.doc 102 KB
Ayahuasca and creativity.pdf 173 KB
Ayahuasca and it's Recipies Parts 1 & 2 digitally enhanced-Terence... 20812 KB
Ayahuasca Cookbook.doc 114 KB
Ayahuasca Session-Amazon Indians.mp3 590 KB
Ayahuasca Visions - Shaman Pablo Amaringo.pdf 3073 KB
Daime - Ayahuasca Healing Ceremony.mp3 3406 KB
dna.jpg 290 KB
Entheogenic - 07 - Yage.mp3 11075 KB
Extreme Celebrity - Ayahuasca.avi 67666 KB
First International Conference On Ayahuasca - Amsterdam 2002.pdf 151 KB
implanted.mp3 29999 KB
Joe Rogan Explains Life-BreuerUnleashed.com JoeRogan.net.mp3 7944 KB
Jungle Trip - Ayahuasca.avi 196626 KB
Psychopharm-Ayahuasca.mp3 7495 KB
Shamans Of The Amazon (2002) - Dmt, Ayahuasca.mpg 533646 KB
StonedStraight2.mp3 14394 KB
Thumbs.db 28 KB
Track 01-Shaman.mp3 4937 KB


Brass Eye - Drugs.avi 239104 KB
Drug.Abuse.Handbook.eBook-EEn.pdf 9351 KB
entheogen.mov 11640 KB
Hallucinogenic Plants - A Golden Guide.pdf 5345 KB
Hallucinogenic_Drugs_And_Their_Psychotherapeutic_Use.pdf 2958 KB
Hallucinogens and dissociative agents naturally growing in the Uni... 196 KB
Interview Shulgins.mp3 17695 KB
Nitrous Oxide.pdf 138 KB
Peter Stafford - Psychedelics Encyclopedia (3rd Edition,_1992).rar 5799 KB
Peter Strafford's Guide to Psychedelics - BMP eBook.rar 16227 KB
Pharmacratic Inquisition.ram 121161 KB
Psychonauts(2006).640x360.wmv 219314 KB
Radio debate aobut psychedelics - BB editorial.wma 1825 KB
second thoughts on psychedelic drugs.pdf 711 KB
Taboo - Drugs - San Pedro, XTC, Peyote.avi 93852 KB
Thanatos To Eros, 35 Years of Psychedelic Exploration.rar 221 KB
The Doors Of Perception - Aldous Huxley.pdf 257 KB
The Pharmacratic Inquisition - The Greatest Story Ever Told.wma 56709 KB
The_Essential_Psychedelic_Guide.rar 299 KB
Therapeutic Potential Of Psychedelics.avi 184193 KB
Timothy Leary - How to Operate Your Brain.avi 241590 KB
Visionary Plants and Ecstatic Shamanism.pdf 157 KB
WakingLife Clips.avi 36440 KB
Weird Nature - Peculiar Potions.avi 359386 KB
What the BLEEP do we Know Rabbit Hole.avi 1514849 KB


Ibogaine - Rite of Passage - documentary.rar 538284 KB
Ibogaine Reports.rm 92913 KB
One Life - Detox Or Die.avi 107800 KB

Common Sense for Drug Policy - Law Enforcement Against Prohibition... 89466 KB
EddieEllisonBBCNewsWorldEdition-CannabisReclassified_14Jan2004.rm 993 KB
GilPudervArtHanger_CBCNewsworld.rm 134957 KB
JackCole-EndProhibitionNow.rm 18194 KB
JackCole-EndProhibitionNow-EuroParliament-16Oct2002.rm 16160 KB
JackColeTVInterview(USHorizon).rm 5188 KB
JohnGayder-GreenTruthSummit.rm 6668 KB
LarryWCampbell-VancouverMayor-BCCivilLibertiesAssociationConf-8May... 7493 KB
WarOnTerrorWarOnDrugs.mp3 16993 KB



A Practical Guide for Sythetic-Log Cultivation od Medicinal Mushro... 1763 KB
Biotransformation_of_tryptamine_derivatives.pdf 1379 KB
Cultivation of mushrooms of edible extomycorrhizal fungi associate... 905 KB
Cultivation of mushrooms of edible extomycorrhizal fungi associate... 905 KB
Extraction and analysis of indole derivatives from fungal biomass ... 17 KB
Growing Oyster Mushrooms.pdf 318 KB
growing psilocybe azurescens.pdf 898 KB
Magic Mushrooms Around The World - Jochen Gartz.pdf 27613 KB
MagicMush_Grow_Guide.pdf 5058 KB
Mushroom Growing Made Easy.avi 716064 KB
Mushrooms and Mankind - James Arthur.pdf 2551 KB
Paul Stamets - 1999 Psychoactivity Conference in Amsterdam.avi 235106 KB
PF TEK.pdf 7286 KB
Psilocybin Mushrooms of the World - Paul Stamets.pdf 13478 KB
PsilocybinProduction.pdf 4260 KB
shroomery_grow_archive_2006_03_14.zip 83541 KB
Symbiotic Fungi in the Garden.pdf 527 KB
The Magic Mushroom Growers Guide - HTM eBook.rar 421 KB
The Mushroom Cultivator.pdf 34521 KB
The Psilocybin Mushroom Image Guide.pdf 7412 KB
The Sacred Mushroom And The Cross - John Allegro.pdf 897 KB
World Wide Distribution if Magic Mushrooms.pdf 1865 KB


Dennis McKenna (The Invisible Landscape).rar 415233 KB
Terence McKenna - Food of the Gods.pdf 3365 KB

Dennis McKenna on Art Bell p1of2 3-07-01 rc.mp3 11510 KB
Dennis McKenna on Art Bell p2of2 3-07-01 rc.mp3 5694 KB
McKenna - Food of the Gods.mp3 13598 KB
TechnoPagansAtTheEndOfHistory(TerenceMcKennaAndMarkPesce).mp3 4846 KB
Terence Mckenna - Angels Aliens & Archetypes rc.mp3 6099 KB
Terence McKenna - DreamAwake rc.mp3 4993 KB
Terence McKenna - Earth Trust p1of4 rc.mp3 11715 KB
Terence McKenna - Earth Trust p2of4 rc.mp3 10575 KB
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Terence McKenna - Eros & Eschaton.mp3 17561 KB
Terence McKenna - Eros And Eschaton - Lecture.mp3 9561 KB
Terence McKenna - Eros And Eschaton - Q&A.mp3 6084 KB
Terence Mckenna - Food of the Gods.mp3 13598 KB
Terence Mckenna - HashEater rc.mp3 6831 KB
Terence Mckenna - HistoryEndsInGreen 1-6.mp3 8699 KB
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Terence McKenna - I Ching - Habit & Novelty KUT 10-97 rc.mp3 9842 KB
Terence McKenna - Light of 3rd Millenium Austin rc.mp3 12050 KB
Terence McKenna - Light of 3rd Millenium Chicago rc.mp3 12804 KB
Terence Mckenna - Light of Nature - 1 of 2 rc.mp3 10273 KB
Terence Mckenna - Light of Nature - 2 of 2 rc.mp3 8654 KB
Terence Mckenna - Light of Nature Day 2 rc.mp3 12893 KB
Terence Mckenna - Marijuana & Hemp - SWR UTL 6 KPFK.mp3 5405 KB
Terence Mckenna - Nature is the Center of the Mandala rc.mp3 12972 KB
Terence Mckenna - Original Tree Of Knowledge (1of2).mp3 15477 KB
Terence Mckenna - Original Tree Of Knowledge (2of2).mp3 5877 KB
Terence Mckenna - Palenque (entire) 1-1999 rc.mp3 16288 KB
Terence McKenna - Petaluma rc.mp3 4344 KB
Terence McKenna - PsilocybinAndTheSandsOfTime.mp3 7381 KB
Terence Mckenna - Psychedelics are Illegal because.mp3 323 KB
Terence Mckenna - RidingRangeWithMarshallMcluhan rc.mp3 7737 KB
Terence Mckenna - StateOfTheStone95 rc.mp3 11533 KB
Terence Mckenna - SurfingFinnegan'sWake rc.mp3 19407 KB
Terence McKenna - The Last Interview.rar 57301 KB
Terence McKenna - The Shamen Re-Evolution with Future Sound.mp3 8075 KB
Terence Mckenna - TheWorldAndIt'sDouble rc.mp3 23160 KB
Terence Mckenna - True Hallucinations rc.mp3 8571 KB
Terence Mckenna - True Hallucinations.mp3 8571 KB
Terence McKenna - Unfolding the Stone p1 6-1-1991 rc.mp3 10283 KB
Terence McKenna - Unfolding the Stone p2 6-1-1991 rc.mp3 4615 KB
Terence Mckenna - VisionPlants rc.mp3 10860 KB
Terence Mckenna - VoynichManuscript rc.mp3 6139 KB
Terence McKenna on Art Bell - 5-97 - part 1 rc.mp3 11369 KB
Terence McKenna on Art Bell - 5-97 - part 2 rc.mp3 10375 KB
TerenceMcKenna - Tree of Knowledge.rar 87759 KB
TMcKenna_DMT_Experience (fromTreeOfKnowledge).mp3 1416 KB
TMcKenna_DMT_Introduction (fromTreeOfKnowledge).mp3 2057 KB
Trialogues 98 - 1 - sheldrake-mckenna-abraham.mp3 10204 KB
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Seattle1999.wmv 485422 KB
Terence and Dennis Mckenna in 'Cognition Factor'.mov 3166 KB
Terence McKenna - Short Interview.avi 10554 KB
Terence Mckenna - The Purpose Of Psychedelics.avi 4942 KB
Terence McKenna01 Hallucinogens and Culture.avi 74895 KB
Terence McKenna02 Time and IChing.avi 74611 KB
Terence McKenna03 The Last Word.avi 100610 KB
Terence McKenna04 Psychedelic Society.avi 124723 KB
Terence McKenna05 Seeking The Stone1.avi 246612 KB
Terence McKenna05 Seeking The Stone2.avi 114358 KB
Terence McKenna06 The World And Its Double1.avi 156806 KB
Terence McKenna06 The World And Its Double2.avi 94990 KB
Terence McKenna07 Psychedelics InThe Age Of Intelligent Machines.avi 274852 KB
Terence McKenna08 Timewave Zero.avi 80992 KB
Terence McKenna09 Alien Dreamtime.avi 197692 KB
Terence McKenna10 Experiment At Petlauma.avi 80125 KB
Terence McKenna11 Sydney1997.avi 43663 KB
Terence McKenna12 Prague Gnosis 1.avi 155694 KB
Terence McKenna12 Prague Gnosis 2.avi 166306 KB
Terence McKenna13 Forms and Mysteries 1.avi 163430 KB
Terence McKenna13 Forms and Mysteries 2.avi 160440 KB

Dope, Inc. - Britain's Opium War Against the U.S. (major expose of... 4126 KB
Fogles guide to make Laudanum.rar 1280 KB
Poppies - From poppyseed to Opium.rtf 26 KB

Chilled Acetone Salvorin Extraction.pdf 2194 KB
Growing your OWN Salvia Divinorum Seeds.rar 2715 KB
Methods to crystalline salvinorin.pdf 497 KB
RobMontgomery JonathanOtt andTMcKenna on Salvia.rar 10894 KB
Salvia divinorum extraction FAQ.pdf 212 KB
Salvia Divinorum extraction mycotopia.rar 1866 KB
salvia extraction.pdf 330 KB
salviagonist.pdf 317 KB
Salvinorin - The Psychedelic Essence Of Salvia Divinorum.pdf 130 KB
Salvinorin infused cigarette papers.pdf 1210 KB
Salvorin extraction Lycaeum.rar 354 KB
Siebert Breakthrough.pdf 29 KB
Solvents for Extraction.pdf 34 KB
The Salvia divinorum Research and Information Center.pdf 6407 KB

Going.Tribal.1x04.Waking.the.Spirits.(tvrip).BiTSrg.avi 356906 KB
Going.Tribal.1x05.African.Vision.Quest.(tvrip).BiTSrg.avi 357660 KB

Illegal Drugs 1 - Cocaine.avi 127422 KB
Illegal Drugs 2 - Opium, Morphine and Heroin.avi 126571 KB
Illegal Drugs 3 - LSD, Ecstasy and the Raves.avi 124839 KB
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Horizon - God On The Brain.avi 120648 KB
Horizon - Psychedelic Science (Swedish Subs) -HQ.avi 614202 KB
Horizon - Time Travelling.avi 120664 KB

Sacred Weeds - Amanita Muscaria.mpg 530890 KB
Sacred Weeds - Blue Lily.rar 175180 KB
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Sacred Weeds - Salvia Divinorum.avi 234425 KB

A Complete MDMA Synthesis for the First Time Chemist.txt 25 KB
Attack of the happy people -Israel.mpg 516007 KB
Ecstasy Rising.avi 117704 KB

Alice in Acidland.avi 455478 KB
Dr Caligari (1989) - psychedelic.rar 709375 KB
Karate Cannabis.mpe 1402 KB
LSD - Trip or Trap 1967.mpg 192708 KB
LSD Trip or Trap cover.jpg 137 KB
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Aleister Crowley - The book of Thoth.pdf 3707 KB
Army Research Institute - Combat Leaders' Guide.pdf 361 KB
Beach, Bruce M - You Will Survive Doomsday.pdf 2002 KB
Canada Emergency Measurses Organization - 11 Steps to Survival.pdf 929 KB
Cheaters Always Prosper - 50 Ways to Beat the System Without Getti... 65 KB
Department of Defense - MIL-HDBK-1008C - Fire Protection for Facil... 239 KB
Graham Hancock - Supernatural (C2C - November 1, 2005).mp3 20249 KB
Jan Irvin - Hemp, Shamanism and the Occult 10-09-03.mp3 10538 KB
Jonathon Ott - KPFK int w Roy of Hollywood p1of2 11-95 rc.mp3 6067 KB
Jonathon Ott - KPFK int w Roy of Hollywood p2of2 11-95 rc.mp3 6092 KB
Pharmacotheon - Jonathan Ott 07-29-93.mp3 15105 KB
Pharmacotheon - Jonathan Ott 1&2 07-29-93.mp3 1 KB
Schizophrenia - Animated Minds.avi 9374 KB
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Through the Gateway of the Heart.rar 204 KB
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Webster, John J - Instant Fact - How to Get the Truth Out of Anyone... 194 KB
Wellard, Paul - The Secrets of Street Self-Defence.pdf 8680 KB

James Arthur - 01 - Mushrooms and Mankind.mp3 20811 KB
James Arthur - Caroline Casey with Jack Herer - 12-18-03.mp3 16782 KB
James Arthur - Coast to Coast - (Classic) Call-ins 11-3-02.mp3 3731 KB
James Arthur - Coast to Coast - 01-09-03 P1of2.mp3 10033 KB
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James Arthur - Coast to Coast - 12-11-03 Xmas.mp3 22525 KB
James Arthur - Lou Gentile - Christmas Mysteries 12-24-01.mp3 16527 KB
James Arthur - Mushroom Minds with Jack Herer.mp3 8294 KB
James Arthur - On Jeff Rense Show 2001.mp3 4574 KB
James Arthur - Radio Alchemy.mp3 6505 KB
James Arthur 01 - Entheo-Mycology 2002 Audio.mp3 12670 KB
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Attack of the happy people -Israel.mpg 516007 KB
Ecstasy Rising.avi 117704 KB

Bad Trip to Edgewood - MKULTRA.rm 27508 KB
Getting High - The History of LSD.mpg 473017 KB
Handbook for the Therapeutic Use of LSD-25 Individual and Group Pr... 358 KB
Hofmann's Potion.avi 406578 KB
How to go out of your mind - The LSD crisis.avi 851920 KB
LSD - My problem child.rar 146 KB
LSD - The Beyond within (1of2).avi 142554 KB
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LSD Tested on British Troops.mpg 14638 KB
Remembrances of LSD Therapy Past.pdf 454 KB
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Treatment of Childhood Schizophrenia Utilizing LSD and Psilocybin.doc 71 KB
Uncle_Festers_guide_to_practical_LSD_manufacture.pdf 449 KB