The hallucinogenic and medicinal effects of peyote have a storied history that begins well before Europeans arrived in the Americas. While some have attempted to explain the cultural and religious significance of this cactus and drug, Alexander S. Dawson offers a completely new way of understanding the place of peyote in history. In this provocative new book, Dawson argues that peyote has marked the boundary between the Indian and the West since the Spanish Inquisition outlawed it in 1620. For nearly four centuries ecclesiastical, legal, scientific, and scholarly authorities have tried (unsuccessfully) to police that boundary to ensure that, while indigenous subjects might consume peyote, others could not. Moving back and forth across the U.S.–Mexico border, The Peyote Effect explores how battles over who might enjoy a right to consume peyote have unfolded in both countries, and how these conflicts have produced the racially exclusionary systems that characterizes modern drug regimes. Through this approach we see a surprising history of the racial thinking that binds these two countries more closely than we might otherwise imagine.

A definitive history of mescaline that explores its mind-altering effects across cultures, from ancient America to Western modernity Mescaline became a popular sensation in the mid-twentieth century through Aldous Huxley’s The Doors of Perception, after which the word “psychedelic” was coined to describe it. Its story, however, extends deep into prehistory: the earliest Andean cultures depicted mescaline-containing cacti in their temples. Mescaline was isolated in 1897 from the peyote cactus, first encountered by Europeans during the Spanish conquest of Mexico. During the twentieth century it was used by psychologists investigating the secrets of consciousness, spiritual seekers from Aleister Crowley to the president of the Church of Jesus Christ of Latter-day Saints, artists exploring the creative process, and psychiatrists looking to cure schizophrenia. Meanwhile peyote played a vital role in preserving and shaping Native American identity. Drawing on botany, pharmacology, ethnography, and the mind sciences and examining the mescaline experiences of figures from William James to Walter Benjamin to Hunter S. Thompson, this is an enthralling narrative of mescaline’s many lives.

"This is the classical study of the background of the Mexican and American Indian ritual based on the plant that produces profound but temporary sensory and psychic derangements. Acid-heads and mind-blowing cultists will find much thought-food in this careful anthropological work, and in the author's new preface, with its penetrating appraisal of the use of artificial psychedelic drugs as instruments of revolt... The study started when the author was twenty-four; he participated in the rites of fifteen tribes using Lophophora williamsii (Lemaire), a small, spineless, carrot-shaped cactus growing in the Rio Grande Valley and southward. The original study has been supplemented by two essays that bring the account up to 1964, including a report of the Timothy Leary-Richard Alpert "débacle" at Harvard in 1963."-- Back cover.

Millones de hispanohablantes consideran verídicos los libros de Carlos Castaneda, probablemente porque la mayoría de ellos no han leído esta traducción al español del libro del profesor Jay Fikes, Carlos Castaneda, oportunismo académico y los psiquedélicos años sesenta. El Dr. Fikes publicó este libro en Canadá en 1993, después de llevar a cabo años de investigación en México y en los Estados Unidos. Ahora dos españoles, Juan Samper y Lourdes Escario, han traducido el libro de Fikes sin retribución económica, convencidos de que será de provecho para todos. La afirmación central de Carlos Castaneda, haber aprendido brujería de un anciano indio yaqui llamado don Juan Matus, se contradice con las pruebas del profesor Jay Fikes. Su investigación revela que los escritos de Castaneda están basados en caricaturas de un huichol llamado Ramón Medina Silva y de otros indios mexicanos que conoció Castaneda. El libro de Fikes expone los elementos más sensacionalistas de la pseudoetnografía encantadora de Castaneda a la vez que examina quién y qué le ayudó a convertirse en un héroe antropológico y en uno de los padrinos del movimiento New Age. El libro de Fikes inspira respeto por los rituales huicholes de los primeros frutos y por las peregrinaciones del peyote, resume las ceremonias de la Native American Church y repasa los momentos culminantes de los años sesenta, la época turbulenta en la que Castaneda se convirtió en un autor de éxito. Fikes muestra cómo y por qué Aldous Huxley, el Dr. Timothy Leary, Gordon Wasson y varios antropólogos de Los Angeles contribuyeron a crear una audiencia ansiosa por creer que los cuentos chinos de Castaneda eran ciertos. Fikes explica cómo y por qué Castaneda y sus aliados antropólogos de la Universidad de California en Los Angeles hicieron de los huicholes un imán para buscadores de chamanes análogos al maestro de ficción de Castaneda, don Juan, poniendo así en peligro las ancestrales peregrinaciones del peyote de los huicholes. Algunos creyentes en las historias sensacionalistas de Castaneda contribuyeron al trágico fallo del Tribunal Supremo de los Estados Unidos de 1990, que denegaba la libertad religiosa a unos 300.000 miembros de la Native American Church que veneran el peyote. La extensa investigación de Fikes y su experiencia de primera mano con peyote entre los huicholes y en las ceremonias de la Native American Church le cualifican de modo excepcional para desacreditar las absurdas alegaciones de Castaneda sobre chamanes y peyote, entre ellas su afirmación de que el espíritu del peyote ("Mescalito") decretó su aprendizaje con don Juan Matus. El autor del prefacio, Dr. Phil Weigand, es Profesor Investigador del Centro de Estudios Arqueológicos en el Colegio de Michoacán. Ha publicado numerosos libros y artículos académicos sobre los huicholes, cuya historia y cultura empezó a estudiar en 1965 en San Sebastián con su esposa, Acelia Garcia. Los traductores de este libro, Lourdes (Clara) Escario y Juan Samper, son españoles. Lourdes Escario es licenciada en Filología Inglesa y profesora de inglés en un instituto de enseñanza secundaria en Palencia. Juan Samper es veterinario y licenciado en Filosofía. Tanto Juan Samper como Jay Fikes han llevado a cabo peregrinaciones bajo la tutela del mismo chamán huichol Jesús González. Carlos Castaneda's books are accepted as truthful by millions of Spanish speakers, probably because most of them have not read this Spanish translation of Professor Fikes' book, Carlos Castaneda, Academic Opportunism and the Psychedelic Sixties. Dr. Fikes published this book in 1993 in Canada, after completing years of research in Mexico and the United States. Now two Spaniards, Juan Samper and Lourdes Escario, have translated Fikes' book without payment, convinced that it is valuable for everybody. Carlos Castaneda's central claim, to have learned sorcery from an elderly Yaqui Indian named don Juan Matus, is contradicted by Professor Jay Fikes' evidence. Fikes'

Best known for their ritual use of peyote, the Huichol people of west-central Mexico carried much of their original belief system into the twentieth century unadulterated by the influence of Christian missionaries. Among the Huichol, reciting myths and performing rituals pleases the ancestors and helps maintain a world in which abundant subsistence and good health are assured. This volume is a collection of myths recorded by Robert Zingg in 1934 in the village of Tuxpan and is the most comprehensive record of Huichol mythology ever published. Zingg was the first professional anthropologist to study the Huichol, and his generosity toward them and political advocacy on their behalf allowed him to overcome tribal sanctions against divulging secrets to outsiders. He is fondly remembered today by some Huichols who were children when he lived among them. Zingg recognized that the alternation between dry and wet seasons pervades Huichol myth and ritual as it does their subsistence activities, and his arrangement of the texts sheds much light on Huichol tradition. The volume contains both aboriginal myths that attest to the abiding Huichol obligation to serve ancestors who control nature and its processes, and Christian-inspired myths that document the traumatic effect that silver mining and Franciscan missions had on Huichol society. First published in 1998 in a Spanish-language edition, Huichol Mythology is presented here for the first time in English, with more than 40 original photographs by Zingg accompanying the text. For this volume, the editors provide a meticulous historical account of Huichol society from about 200 A.D. through the colonial era, enabling readers to fully grasp the significance of the myths free of the sensationalized interpretations found in popular accounts of the Huichol. ZinggÕs compilation is a landmark work, indispensable to the study of mythology, Mexican Indians, and comparative religion.

This book explains the role that peyote—a hallucinogenic cactus—plays in the religious and spiritual fulfillment of certain peoples in the United States and Mexico, and examines pressing issues concerning the regulation and conservation of peyote as well as issues of indigenous and religious rights. Why is mescaline—an internationally controlled substance derived from peyote—given exemptions for religious use by indigenous groups in Mexico, and by the pan-indigenous Native American Church in the United States and Canada? What are the intersections of peyote use, constitutional law, and religious freedom? And why are natural populations of peyote in decline—so much so that in Mexico, peyote is considered a species needing "special protection"? This fascinating book addresses these questions and many more. It also examines the delicate relationship between "the needs of the plant" as a species and "the needs of man" to consume the species for spiritual purposes. The authors of this work integrate the history of peyote regulation in the United States and the special "trust responsibility" relationship between the American Indians and the government into their broad examination of peyote, a hallucinogenic cactus containing mescaline that grows naturally in Mexico and southern Texas. The book's chapters document how when it comes to peyote, multiple stakeholders' interests are in conflict—as is often the case with issues that involve ethnic identity, religion, constitutional interpretation, and conservation. The expansion of peyote traditions also serves as a foundation for examining issues of international human rights law and protections for religious freedom within the global milieu of cultural transnationalism.

Guide to cultivating peyote and other psychoactive cacti and extracting active properties, including obtaining seeds, growing a variety of cacti, cloning, and grafting, and extracting the maximum output of mescaline and other alkaloids, descriptions of procedures used for extracting mescaline from peyote and San Pedro, and legal aspects prepared by Attorney Richard Glen Boire.