Thursday, 23 December 2010
New: Hemp Plastic - Digital Pocket scale My Weigh 500-ZH
This patented pocket scale is the first in the world made of eco-friendly hemp composit. Hemp plastic is a revolutionary product that is getting used more and more due to its' environmental-friendly, strong and low-weight properties. Help make the world greener by using Eco plastic rather than petroleum based materials!
Check it out now!
New products: Smoking
We have new rolling papers in our catalogue!
Connoisseur unrefined hemp papers are the next brainchild of the Spanish company RAW. The papers are unbleached, slow burning and what makes the Connoisseur papers extra special is that even the gum is hemp based.
The 32 1¼ Size papers are accompanied by an equal amount of filter tips attached to the inside of the cover.
Be Smart: Go Raw!
Sunday, 21 November 2010
Golden Teacher & Amazonian - Nieuw in assortiment
Amazonian XTC - Paddo Kweekset Cubensis
Amazonian XTC is een van de Amazonian soorten. Amazonians worden gigantische paddo's en met name de XTC soort.
Amazonian XCT is een van de sterkste uit ons kweekset assortiment.
Ze staan bekend om de sterke visuele effecten en de extase waar ze je in brengen. De hoeden van de paddo's zijn donkerbruin en hebben witte stippen.
Meer over de Amazonian XTC growkit
Golden Teacher - Paddo Kweekset Cubensis
Golden Teacher is waarschijnlijk zo genoemd omdat de kleur van de hoeden goudbruin is en omdat hij volgens ingewijden spirituele eigenschappen heeft.
Het is onbekend waar de Golden Teacher precies vandaan komt, maar hij verscheen voor het eerst op het toneel aan het einde van de jaren '80.
De opbrengst van de Golden Teacher is hoog. Vaak is de tweede vlucht groter dan de eerste. De paddo's groeien groot uit en de hoeden zijn relatief breed.
Meer over de Golden Teacher growkit
Magische Truffels en tripknollen kopen in Nederland
Magische Truffels en tripknollen kopen
Vanaf nu kun je ook truffels kopen op de Magic-Mushrooms-Shop.com!
Kies uit drie verschillende soorten truffels!
- Psilocybe Mexicana A (de bekendste)
- Psilocybe Tampanensis (voor een diepe kleurrijke trip)
- Psilocybe Atlantis (de sterkste)
Ga nu naar de website om truffels te kopen
Truffels zijn eigenlijk geen truffels, maar sclerotia. Ze worden truffels genoemd omdat ze, net als truffels, onder de grond groeien. Sclerotia zijn ook bekend als Philosophers' Stones en tripknollen. Sclerotia bevatten zowel psilocine als psilocybine, de actieve stoffen in Paddo's.
Wednesday, 5 May 2010
De herfst is er weer, mooie tijd voor paddenstoelen
De bladeren aan de bomen nemen de mooiste kleuren aan, de zon staat lager en het wordt weer wat kouder (even niets over de regen)
De herfts, een goede tijd voor paddenstoelen. Je kan ze zelf zoeken wees dan zeker dat je de juiste eetbare paddenstoelen plukt. Kijk eens hier voor een uitgebreide soortenlijst Soortenbank.nl
Heb je geen zin om te zoeken kan je altijd nog thuis kweken.
Tuesday, 4 May 2010
Tuesday, 30 March 2010
NIeuwslicht - Wat doen paddo's met je?
Volgens mij neemt hij truffels in plaats van paddo's. Wel interessant om het eens te zien in een MRI scan. Ook aardig om te horen van de onderzoeker dat de risico's laag zijn. Weer een persoon waar Ab Klink niet naar heeft geluisterd.
Thursday, 25 March 2010
Mushrooms in indonesie
Magic mushrooms worden op onder meer de eilandjes ten noordwesten van Lombok, veel beter bekend als de Gili's, tegenwoordig overal en nergens verkocht. Wat officieel gezien wordt als drugs, wordt hier op de een of andere manier gedoogd. Laat deze natuurproducten echter voor wat ze zijn; neem ze niet mee van het eiland af en al helemaal niet de grens over.
www.indonesiepagina.nl
Thursday, 18 March 2010
Germany and magic pilze
Tuesday, 16 March 2010
Shrooms on Google-maps
Monday, 15 February 2010
The Magic Mushrooms Shop in German and Spanish
For Spanish choose: www.magic-mushrooms-shop.com/es/
and for German choose: www.magic-mushrooms-shop.com/de/
The Magic Mushrooms Shop team
Tuesday, 9 February 2010
Vroeger toen iedereen nog eens een paddo gebruikte
Onderzoek naar magische paddo's wint prijs
Beste studentenproject 'Chemie en Samenleving' TU Eindhoven
Onderzoek naar magische paddo's wint prijs
Een onderzoek naar magische paddo's heeft de 'Chemie en Samenleving'p rijs van de faculteit Scheikundige Technologie van de TU Eindhoven gewonnen. In dit onderzoek gaan de zeven eerstejaars-studenten in op de maatschappelijke aspecten, de geschiedenis van de 'magic mushrooms' en de chemische eigenschappen van de werkzame bestanddelen in deze paddestoelen. "Het gebruik van paddo's voor plezier en medische doeleinden is aan het toenemen. Daarom is het tijd dat de overheid duidelijkheid schept en goede informatie verschaft", zo concluderen de studenten scheikundige technologie in het rapport 'De magie van magic mushrooms'.
De uitreiking van de 'Chemie en Samenleving'-prijs vormt de afsluiting van het propedeuseproject van de faculteit Scheikundige Technologie. De prijs is bedoeld als studiemotivatie en bestaat uit een oorkonde en een boekenbon van honderd gulden per deelnemer. De prijs werd dinsdag 27 mei uitgereikt door prof.dr. F. van Loo, bestuurslid onderwijs van de faculteit.
Negen projecten
De eerstejaars-studenten scheikundige technologie van de TU Eindhoven zetten ieder jaar in het kader van het project Chemie en Samenleving hun eerste stappen op het gebied van onderzoek. Dit jaar waren er in totaal negen groepen, die begeleid door ouderejaars-studenten de chemische en maatschappelijke aspecten van verschillende onderwerpen onderzochten. Zij leggen hun bevindingen vast in een rapport en lichten dit ook mondeling toe. De studenten moeten voor hun onderzoek te rade gaan bij deskundigen van binnen en buiten de universiteit. Een greep uit die onderwerpen: Vet, van wikkel tot flacon; Genetische manipulatie; Chocolade, de godenspijs; Vervoer van monomeren en Op weg naar het leefbaar maken van Mars.Magische mushrooms
De zeven studenten van het beste onderzoek zijn: Ellen Donkers, Antoni van Dijnen, Michel van Horen, Pascal Jonkheijm, Tom Kemps, Ralf Knibbeler en Mark Macare. De groep studenten trok bij drie externe instituten aan de bel: het e Bureau voor Alcohol en Drugs in Eindhoven, de GG&GD in Eindhoven en het Nederlands Instituut voor Alcohol en Drugs in Utrecht. Magic mushrooms zijn paddestoelen die stoffen (met name psilocine en psilocybine) bevatten met een geestverruimende hallucinogene werking.Het rapport meldt dat er zo' 20 soorten bekend zijn met als bekendste in ons land: Mexicaanse Stropharia cubensis en de Nederlandse kaalkopjes. Magic mushrooms zijn geen harddrugs; dat wil zeggen dat er geen lichamelijke afhankelijkheid en ontwenningsverschijnselen optreden. Wel kan er bij overmatig gebruik sprake zijn van geestelijke afhankelijkheid. Het gebruik van magic mushrooms is niet iets van alleen deze tijd. De oudste verwijzingen gaan terug naar ca. 9000 jaar voor Christus. Vroeger werden paddo's voornamelijk gebruikt voor religieuze doeleinden. Ook in de rijke historie van de beschavingen van de Inca's en Maya's komt het gebruik van paddestoelen (drank en genotmiddel) voor. In ons land stak het gebruik van paddestoelen in de 60-er jaren de kop op. Volgens deskundigen zijn paddo's vanaf die tijd steeds gebruikt, zij het in mindere mate dan nu het geval is. De oorzaken hiervan kunnen zijn: veranderingen binnen de jongerencultuur, zoals de gezondleven trend (overstappen van chemische drugs naar natuurlijke drugs, bijv. paddestoelen) en sterke stijging van het aantal smartshops. De werkzame stof in hallucinogene paddestoelen, psilocybine, is volgens de Opiumwet wel een harddrug. Paddo's bevatten deze stof en zijn in hun oorspronkelijke staat natuurprodukten. Daarom is het niet zo eenvoudig om een verbod op deze paddestoelen uit te vaardigen, aldus de studenten in hun rapport.
Link naar stuk technische universiteit eindhoven
The Magic Mushrooms Shop
Sunday, 7 February 2010
A new serie about mushrooms;The Secret Life Of mushrooms
Cant wait to see this!!
from the blog: http://www.spygirlpix.blogspot.com/
The Harvard Psychedelic Club | Reality Sandwich
Huston Smith had come to MIT in 1958. He was thirty-nine years old and just hitting his stride as a scholar and commentator on the world's religions. Nearly five decades later, he sits in a sunny window in the living room of his home in Berkeley, California. He's still married to Kendra, but he's an old man now. He has trouble hearing, and with the help of a walker he can barely make it from his study to his living-room chair. But when he tells the story of that New Year's Day in Timothy Leary's living room, his eyes widen and he seems to lose ten years.
"What a way to start the sixties," he says, laughing.
Seeker: Newton, Massachusetts, February 1961
Richard Alpert would have taken the magic mushrooms in Mexico with the rest of the gang, back in the summer of 1960, but he arrived a few days after Leary's first trip. Everyone was still aglow in the aftermath of the experience, but the mushrooms were gone. Richard would have to wait nearly nine months before he got his own psychedelic baptism back home in Timothy Leary's living room. Back in Mexico in the summer of 1960, Leary was still feeling the mystic wonder of it all when he met Alpert at the Mexico City airport. Richard had quite an adventure just getting there. He'd just bought his fl ying teacher's Cessna and had decided to fly from San Francisco to Mexico City -- over the startled objections of his instructor.
"There's no way you can do that," his teacher warned. "That's a really difficult airport to fly into. Traffic control is a mess down there."
"Don't worry," Alpert said. "I'll be fine."
He bought the plane on a Saturday and flew down on Sunday. He had not told his flight teacher he was going to fly down tomorrow. If he had he probably wouldn't have gotten the keys. Alpert had already rounded up a Stanford anthropologist who needed a lift to Mexico, but he didn't tell him he had just bought the Cessna the day before. Mexico City is at a high elevation, making it a difficult place to land. His passenger sat next to Alpert with a terrified look on his face as Richard dodged other airplanes on his approach.
"Don't worry," Alpert said. "We'll be fine."
They arrived and found Leary waiting in the terminal. Richard was eager to tell Tim about the terrors of his airplane trip, but it turned out Leary had an even more amazing trip to talk about.
They stood in the lobby as Alpert told the story about buying the plane and flying down to Mexico the next day.
"That's quite a trip, Richard," Leary said. "You know, I've been doing some flying myself -- internally."
They got to the villa, and all the guests were sitting around the pool talking up the mushrooms. But the magic fungi were gone, and no one knew how to find Crazy Juana and score some more. Meanwhile, Leary was already planning his mushroom research project and wanted to begin as soon as he got back to Harvard. He and Alpert were trained clinicians, but this was not going to be like other drug tests. They were going to change the world.
"We're going to take a whole new approach with this research," Leary told Alpert. "Everyone thinks these drugs cause psychosis, but that's because they've been controlled by psychiatrists. Of course they're going to view this as psychosis. That's all they know. But there is really something deeper going on here, Richard. Wait until you try them. I learned more about psychology from these mushrooms than I did in graduate school. These drugs can revolutionize the way we conceptualize ourselves -- not to mention the rest of the world. It'll be great. We'll give them to philosophers, poets, and musicians."
Alpert had been working with Leary for about a year at Harvard. Richard might have had the bigger office at the Department of Social Relations, but Tim was clearly the mentor in their relationship. There were about ten research psychologists in the department, all of them interested in the dynamics of the human personality. As he got to know Leary, Alpert started changing the way he looked at Harvard, and the way he looked at himself. Until Tim showed up, Richard was happily playing the professor role. He'd go to faculty meetings, sit in big chairs, and have tea from a silver tea service. It was easy to let the whole experience go to your head. Alpert would walk through Harvard Yard and begin to think he really was somebody. He was a member of the Harvard faculty. But Tim wasn't like that. He was the first guy Alpert ever met who was not impressed by Harvard. It was just a job.
Their relationship went beyond the office -- even before they made the psychedelic bond. Tim arrived at Harvard with two children and no wife. Richard started hanging out with the kids, Susan and Jack, and began taking care of them. They started calling him "Uncle Dick," and he started acting out the role of surrogate mother. Richard was a bachelor. Tim was a bachelor with kids. Sometimes they'd find another baby sitter and go out drinking in Harvard Square. Lots of drinking, as in that 1950s kind of drinking.
Alpert had missed out on the mushrooms in Mexico and wasn't in Cambridge in the fall of 1960, when Leary started gathering together the tribe that would become the Harvard Psilocybin Project. Alpert had been teaching that semester as a visiting scholar at the University of California at Berkeley, but he was getting lots of fascinating reports about what was happening back at Harvard. He couldn't wait to get back and join the party, and his chance finally came one day in February 1961.
Alpert returned just as the biggest storm of the season dumped two feet of snow on the streets of Newton. Leary invited him over to his house for a Saturday-night initiation. By now, Leary and his growing band of graduate students had started experimenting with a new batch of drugs they'd gotten from Sandoz Laboratories in Switzerland. The drug was a synthesized form of psilocybin, the active ingredient in the magic mushrooms of Mexico. The psychic effects were the same, but the dose was easier to control.
While Alpert had been in California, Leary had begun to assemble an eclectic squadron of test pilots at his increasingly chaotic home. They included Beat poet Allen Ginsberg; jazz trumpeter Maynard Ferguson; William Burroughs, the legendary novelist and heroin addict; and Alan Watts, the popular Buddhist writer and commentator. Ginsberg was sitting at Leary's kitchen table the day Alpert burst in from the cold. Alpert joined them at the table, upon which stood a bottle of pink pills from Sandoz labs. He measured out ten milligrams of the drug and washed the pills down with a few gulps of beer.
Allen and Tim and Richard sat down in the kitchen and waited. Right away there was a bit of a melodrama. Tim's son, Jack, was upstairs when the boy's dog ran out of the house. The dog had been out galloping around in deep snow and came in panting heavily. They all started thinking, "Oh, no! The dog is dying!" Then they figured out that they really couldn't tell if the dog was dying because they were so high. Their thinking and senses were too distorted. Jack was eleven years old. He was upstairs watching television and a bit peeved that these silly adults were bothering him. He came down, assured them that the dog was fine, then marched back upstairs to the TV.
Alpert started really coming onto the psilocybin. There was too much talking in the kitchen, so he walked into the living room, a darker and more peaceful setting. He sat down on the sofa and tried to collect himself. Looking up, he saw some people over in the corner. Who were they? Were they real? Then he started to see them as images of himself in his various roles. They were hallucinations, but they seemed so real. There was the professor with a cap and gown. There was a pilot with a pilot's hat. There was the lover. At first, he was a bit amused by the vision. Those are just my roles. That role can go. That role can go. I've had it with that role. Then he saw himself as his father's son. The feeling changed. Wait a minute. This drug is giving me amnesia! I'll wake up and I won't know who I am! That was terrifying, but Alpert reminded himself that those roles weren't really important. Stop worrying. It's fine. At least I have a body. Then Alpert looked down on the couch at his body. There's no body! Where's my body? There's no-body. There's nobody. That was terrifying. He started to call out for Tim. Wait a minute. How can I call out to Tim? Who was going to call for Tim? The minder of the store, me, would be calling for Tim. But who is me? It was terrifying at first, but all of a sudden Alpert started watching the whole show with a kind of calm compassion.
At that moment, Richard Alpert met his own soul, his true soul. He jumped off the couch, ran out the door, and rolled down a snow-covered hill behind Leary's house. It was bliss. Pure bliss. At the time, Alpert's parents were also living in Newton. Their home was just five blocks from Leary's house on Homer Street. It was three in the morning, but that didn't stop a stoned Richard Alpert from storming through the snow to go see his parents. When he got to his parents' house, he saw that no one had shoveled the deep snow off their walkway. So he went into the garage and got the shovel. In his drugged state, he saw himself as a young buck coming to the rescue. He was all- powerful. He would save his parents! It all seemed so mythological. Then he looked up at the window and saw his parents standing there. They were obviously peeved, or at least confused. Then they assumed that their son must have been drinking with Leary. Alpert saw them up in the window and waved at his startled parents. Then he stuck the shovel in the snow and started dancing around it. He felt so fine, perfectly fine.
Alpert recounts this tale of snowy bliss just a few days shy of the forty-seventh anniversary of the event, yet he remembers it like it was last night. As he tells the tale he's sitting beside a large picture window overlooking the rugged coast on the island of Maui. He says he's come here to Hawaii to die. But when he tells the story of that wondrous winter night his eyes light up like those of an excited little boy. He was twenty-nine years old then. He's seventy-six years old now. Leary is dead. Ginsberg is dead. Alpert is no longer a young buck. A nearly fatal stroke a decade earlier has left him paralyzed on his left side and confined to a wheelchair. The stroke nearly destroyed his ability to find words and speak them. He struggles mightily to tell the story, once again, of the events that changed his life.
"Until that moment I was always trying to be the good boy, looking at myself through other people's eyes," he says. "What did the mothers, fathers, teachers, colleagues want me to be? That night, for the first time, I felt good inside. It was OK to be me."
A very good review of the book: Shroom: A Cultural History of the Magic Mushroom by Andy Lechter
Andy Lechter has written an essential book on shrooms, and taken a key step in the evolution of how we talk about the history of entheogens.
August 19, 2008 |
Editor's note: This article was originally published in Erowid.
Reviewed: Shroom: A Cultural History of the Magic Mushroom by Andy Lechter
In Shroom: A Cultural History of the Magic Mushroom, Andy Letcher has given us a thorough and rigorous study of mushroom culture. Among books on psychoactive mushrooms, Shroom is unprecedented in the degree to which the author demands that arguments be supported by evidence. Anyone familiar with the voluminous literature on this topic will immediately recognize this as a revolutionary step; the genre is crowded with speculation ranging from cautious (The Road to Eleusis) to extravagant (Food of the Gods).
A scholar boasting PhDs in both ecology and religious studies, Letcher is also no stranger to the psychedelic underground. In this book he painstakingly reconstructs mushroom theories ranging from Eleusis to Santa Claus. Letcher is highly critical of most of these theories, which he sometimes characterizes in sardonic terms that border on contemptuous. Although his tone can be caustic, he pays mushroom enthusiasts the compliment of taking their arguments seriously and analyzing them as such.
Shroom opens with a serviceable overview of the biology and chemistry of psychoactive mushrooms. The book then moves into the cultural history of mushrooms, including a valuable review of pre-1950s reports of mushroom use. Letcher documents and analyzes nearly every major argument written about psychoactive mushrooms in the last century. He chronicles the channels by which a cloudy mix of science and speculation has flowed into the collective reservoir of the psychedelic underground.
The basic argument that Letcher critiques looks something like this: For thousands of years, humans have had an important relationship with psychoactive mushrooms. After stumbling upon them unawares, our ancestors grasped the power of the psychedelic experience they provide. It may be that the spiritual insights which inspired the major world religions were based on entheogenic mushroom sacraments. The druids of pre-Roman Europe, the ancient Greeks of Eleusis, and perhaps even our early ancestors on the African savanna knew that one could contact the spirit world or commune with the gods under the influence of psychoactive fungi.
read more on the erowid website
or for more mushroom information go to www.magic-mushrooms-shop.com
Ranking van drugs. Een vergelijking van de schadelijkheid van drugs - RIVM rapport 340001001
Ranking van drugs. Een vergelijking van de schadelijkheid van drugs
Rapport in het kort
Alcohol en tabak scoren hoog op de schaal van schadelijkheid voor de volksgezondheid en zijn daarmee relatief schadelijker dan veel andere soorten drugs. Dit blijkt uit een nieuwe risico-evaluatie van het RIVM, waarin 19 genotmiddelen zijn gerangschikt naar hun schadelijke karakter. Heroine en crack blijken samen met alcohol en tabak relatief het meest schadelijk te zijn. Paddo's, LSD en khat scoren relatief laag op deze lijst. Het gebruik van cannabis en ecstasy valt in deze rangschikking op individueel niveau in de middencategorie, maar scoren vanwege de omvang van het gebruik hoger als je naar de schadelijkheid voor de gehele bevolking kijkt.
De rangschikking is bepaald op basis van de driedeling: hoe giftig is het middel (op korte en lange termijn), hoe verslavend is het, en wat is de maatschappelijke schade. Voorbeelden van de laatste factor zijn agressie, verkeersonveiligheid, arbeidsverzuim en zijn zowel op individueel niveau gemeten als op het niveau van de samenleving in zijn geheel. Bezien vanuit de gehele samenleving stijgt de schadelijkheid van deze middelen als ze veel worden gebruikt. De maatschappelijke schade gaat dan zwaarder wegen.
De evaluatie is uitgevoerd door een panel van 19 experts, die de schadelijkheid beoordeelden op basis van hun eigen wetenschappelijke expertise en de beschikbare literatuur over de middelen. Deze onderzoekswijze is in Nederland voor het eerst op drugs en genotsmiddelen toegepast; internationaal gezien was het de tweede keer. De bevindingen van deze onderzoeken komen overeen. Dit RIVM-onderzoek is uitgevoerd in opdracht van het ministerie van VWS. Mede aan de hand van deze beoordeling kan het huidige Nederlandse drugsbeleid op een rationele wijze worden geevalueerd.
Tuesday, 2 February 2010
MykoWeb -- The Mechanisms of Mind-Manifesting Mushrooms
MykoWeb -- The Mechanisms of Mind-Manifesting Mushrooms
The Mechanisms of Mind-Manifesting Mushrooms
Psychedelic mushrooms, such as the blue-staining Psilocybe species and Amanita muscaria, have been of enormous cultural and religious importance for many thousands of years, continuing to the present day. Most people have a vague idea that these mushrooms have neurologically active compounds that affect the central nervous system, but are less clear on exactly how these compounds act to alter consciousness.
To understand how psychoactive drugs work, one must first understand the role of neurotransmitters. The brain and the larger nervous system are made up a complex series of specialized nervous pathways. The individual neurons that make up these pathways communicate with other neurons at sites called synapses. Synapses are pairs of projections, an axon and a dendrite, each from a different neuron; between the two is a gap called the synaptic cleft. Transmission of a signal from one nerve to another involves the release of a neurotransmitter from the axon, which then disperses across the synaptic cleft and binds to receptors on the surface of the dendrite. The binding of the neurotransmitter to a receptor causes the neuron to either release or take up calcium ions, altering the neuron's electrical potential and either stimulating or inhibiting the movement of electrical pulses along the neuron to axons elsewhere on the neuron. Once an axon receives an electrical impulse, it releases neurotransmitters, continuing the chain of nervous signals.
There are many different neurotransmitters, such as serotonin, norepinephrine, dopamine, acetylcholine, GABA, and many others. Different neural centers and pathways in the brain use different arrays of neurotransmitters to transmit nervous signals. The actions and processes of the brain are determined by which of these centers and pathways are stimulated and which are inhibited.
Neuroactive compounds function by mimicking the action of specific neurotransmitters; they bind to the same receptors, where they act as either antagonists, agonists, or reuptake inhibitors. Agonists and antagonists both bind to the receptor sites of an analogous neurotransmitter, however, they differ in how they act once they bind to these sites. Agonists cause the neuron to transmit or inhibit a nerve impulse just like the actual neurotransmitter would, while antagonists simply block the binding of neurotransmitters without stimulating the neuron. A reuptake inhibitor slows the axon's reabsorption of a neurotransmitter, making the neurotransmitter available to the receptors for longer, hence prolonging an incoming nervous signal.
Read full story
MykoWeb -- The Mechanisms of Mind-Manifesting Mushrooms
Wednesday, 20 January 2010
Magic Mushrooms induceren mystieke ervaring
Magic Mushrooms induceren mystieke ervaring
Een vooraanstaand hoogleraar, prof. Roland Griffiths van de bekende John Hopkins Universiteit in Baltimore, USA deed een studie naar de subjectieve effecten van het innemen van psilocybine, een component uit magische paddestoelen. Deze resultaten werden gepubliceerd in het toonaangevende tijdschrift Psychopharmacology, in juli 2006.
De Magische Paddestoel: inductor van mystieke ervaring, JMKHAls controle substantie werd methylfenidate gebruikt. Dit is ook een psychoactieve stof, maar met een simpel activerend karakter.
De studie borduurt voort op het baanbrekende werk van Aldous Huxley, een halve eeuw geleden. De resulaten zijn indrukwekkend. De actieve bestanddelen van de paddestoelen brengen de gebruiker in een speciale staat, die het mystiek bewustzijn genoemd wordt. Dit ondanks het optreden van angst bij enkele van de gebruikers.
Deze studie werd gedaan bij 36 goed opgeleide mensen van middelbare leeftijd. Ook werden er positieve effecten gemeld op de rest van het leven en het eigen gedrag, en deze effecten werden bevestigd door vrienden en familie.
Diverse hoogleraren hebben inmiddels hun commentaar gegeven. Men spreekt van een doorbraak en een 'landmark paper'. Deze objectieve studie geeft aan dat psilocybine veilig te gebruiken is bij mensen die geen drug-verslaafden zijn en tot bijzondere ervaringen leiden. Een van de hoogleraren sprak de hoop uit dat deze studie de aanleiding zal zijn voor hernieuwde belangstelling voor deze soort stoffen, die in onze maatschappij zo lang gecriminaliseerd zijn. Een andere collega merkte op dat deze stoffen waarschijnlijk uitermate relevant kunnen zijn voor therapeutisch gebruik, zelfs bijvoorbeeld bij ernstige pijnen, en terminale aandoeningen.
Psilocibyne uit magische paddestoelen, samen met bijvooreeld mescaline uit de heilige cactus, zijn stoffen die wij in onze maatschappij lang veroodeeld hebben als 'drugs'. Hiermee hebben we een bijzondere weg afgesneden naar een beter begrip van bepaalde hersenwerkingen en therapeutisch gebruik bij bepaalde lastige aandoeningen. Het is te hopen dat er een revival komt van onderzoek naar de waarde van deze bijzondere stoffen en hun invloed op de menselijke geest.
Aldous Huxley
Huxley was een van de eerste pioniers van het gebruik van bewustzijnsverruimende plantaardige stoffen in de vorige eeuw. Hij onderzocht de effecten van mescaline, afkomstig van een kaktus, op het bewustzijn. In zijn baanbrekende werk The Doors of Perception beschreef Huxley zijn eigen ervaringen gedetailleerd en met veel gevoel voor de relevantie ervan voor de mystiek. Zijn bijzondere wijze van zelfobservatie en beschrijving daarvan drong ook snel door in de wereld van de psychiaters. In 1955 werd Huxley bijvoorbeeld uitgenodigd om voor de American Psychiatric Association een voordracht te geven over het belang van mescaline in de ervaring van 'de andere wereld'. Hij maakte tijdens het congres 'LSD and Mescaline in Experimental Psychiatry' melding van de intense ervaringen van licht tijdens de mescaline staat, en noemde dat de íntensification of light'; dat gold zowel met de ogen open als met gesloten ogen en was een soort afspiegeling van wat hemels licht zou kunnen zijn. Tevens gaf hij aan dat die ervaring niet geisoleerd optreedt, maar in combinatie met het inzicht dat alles in zichzelf betekenisvol is:'the significance of each thing is identical with its being'. Dit inzicht is precies de verwoording van hoe de advaita of Vedanta filosofie uit India de wereld opvat.
Huxley pleitte voor het gebruik van dit soort middelen om onze dagelijkse conditioneringen te leren zien en achter ons te laten. Om het contact met het transcedente te doorleven en in het leven zelf steeds weer te herkennen en zelf te leven.
Gelukkig dat, ook nu recent weer, de bijzondere effecten van dit soort middelen op een academische wijze onderzocht worden. Ver van de normale drugscene, zijn er langzamerhand verlichte zielen binnen de wetenschap die de waarde van entheogenen zoals psilocibine en mescaline weer opnieuw op de landkaart van het menselijke bewustzijn durven zetten.
We sluiten af met een mooi citaat van Huxley:
While one is under the drug one has penetrating insights into the people around one, and also into one's own life. Many people get tremendous recalls of buried material. A process which may take six years of psychoanalysis happens in an hour -- and considerably cheaper! And the experience can be very liberating and widening in other ways. It shows that the world one habitually lives in is merely a creation of this conventional, closely conditioned being which one is, and that there are quite other kinds of worlds outside. It's a very salutary thing to realize that the rather dull universe in which most of us spend most of our time is not the only universe there is. I think it's healthy that people should have this experience.
Paddo onderzoek heeft tweede leven
Vier Amerikaanse onderzoekers brachten de jaren zeventig weer even tot leven. Ze gaven paddo's aan proefpersonen en onderzochten de effecten. De paddotrips bleken sterk te lijken op spontane spirituele ervaringen die mensen al eeuwen hebben beschreven. Voor sommige vrijwilligers was het zelfs de belangrijkste ervaring van hun leven.
Lekker op een bank liggen ontspannen terwijl je naar klassieke muziek luistert. En ondertussen genieten van wat geestverruimende paddestoelen. Niet direct een stereotiepe setting voor wetenschappelijk onderzoek. Maar dit was wel de aanpak die vier Amerikaanse onderzoekers, onder leiding van Roland Griffiths, beschrijven in Psychopharmacology van deze week. Zij gaven namelijk psilocybine, het werkzame bestanddeel van de paddo's, aan proefpersonen en keken vervolgens naar hun reacties. Ze waren er vooral in geïnteresseerd of de mystieke ervaringen van de gebruikers overeenkwamen met openbaringen die religieuze gelovigen al eeuwen melden.
De wetenschappers uit Baltimore en San Francisco bliezen het onderzoek naar paddo's nieuw leven in. Dit lag sinds de jaren zestig goeddeels stil, doordat nieuwe wetgeving het druggebruik aan banden legde. Overheden waren niet meer zo happig op de paddestoelen, nadat deze op grote schaal door hippies werden ontdekt. Ook het wetenschappelijk onderzoek werd door de nieuwe wetten ingeperkt. Overigens was het geestverruimende effect van de drug al langer bekend; in de eeuwen voor het hippietijdperk werd het ook gebruikt. Voornamelijk in bepaalde religieuze sferen waren de paddestoelen populair, vanwege de spirituele ervaringen die ze kunnen veroorzaken.
De wetenschappers gingen op zoek naar vrijwilligers voor hun experimenten. Maar niet iedereen die op zoek was naar een geestverruimende ervaring kwam in aanmerking. Alleen mensen die nog nooit hallucinerende drugs hadden gebruikt mochten meedoen. Bovendien wilden Griffiths en zijn collega's alleen vrijwilligers die zelf actief bezig waren met religie of spiritualiteit. Deze mensen konden de mystieke ervaringen die paddo's opwekken beter begrijpen en interpreteren, dachten de onderzoekers.
Uiteindelijk vonden ze 36 geschikte kandidaten bereid om mee te werken. Deze proefpersonen werden, met een tussenperiode van een paar maanden, twee volle dagen onderworpen aan het experiment. Op de ene dag kregen ze de paddostof psilocybine toegediend, de andere dag gaven de onderzoekers ze ritalin. Ritalin wordt normaal gesproken gebruikt als medicijn voor ADHD, maar nu moest het doorgaan voor placebo. De onderzoekers wilden namelijk een middel dat wel effect heeft op iemands geestelijke gesteldheid, maar niet voor hallucinaties zorgt.
Na afloop van hun trip werden de testpersonen ondervraagd. Uit de gegeven antwoorden bleek dat 22 van de deelnemers door het gebruik van de paddo's een 'compleet mystieke ervaring' ondergingen. Ze voelden hierbij 'opwinding', 'intens geluk' en 'vredigheid'. Ritalin leverde veel minder gelukzalige gevoelens op; hierbij beschreven maar vier mensen hun trip zo.
Na twee maanden ondervroegen de Amerikanen hun testpersonen opnieuw. De paddo's bleken nog steeds een veel grotere indruk gemaakt te hebben dan de 'placebo'. Drie van de ondervraagden vonden zelfs dat de paddotrip de belangrijkste spirituele ervaring uit hun leven was. Nog eens veertien mensen schaarden die bij de topvijf van belangrijkste gebeurtenissen. Volgens de onderzoekers is de paddoervaring voor deze vrijwilligers daarmee net zo belangrijk als bijvoorbeeld de geboorte van hun kind of het overlijden van een ouder. Over het ritalingebruik waren de testpersonen een stuk minder enthousiast. Niemand vond dit de meest belangrijke ervaring uit zijn leven en slechts twee plaatsten het bij de beste vijf.
Dit alles klinkt misschien als een aanmoediging om paddo's te gebruiken. De onderzoekers waarschuwen echter om er absoluut niet mee te gaan experimenteren. Tijdens het experiment waren de omstandigheden namelijk goed gecontroleerd, met zorgvuldig uitgezochte proefpersonen, een veilige omgeving en voortdurende ondersteuning van medewerkers. Desondanks gaf bijna één op de drie proefpersonen te kennen dat de paddo's zorgden voor angst of zelfs paranoia. "Onder ongecontroleerde omstandigheden is het niet moeilijk om voor te stellen dat deze emoties escaleren tot paniek en gevaarlijk gedrag" zegt Griffiths.
Sander van der Kruijssen
R. Griffiths, W. Richards, U. McCann en R. Jesse, 'Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance', Psychopharmacology, 11 juli 2006.
http://noorderlicht.vpro.nl/artikelen/29098019/
Magic Mushrooms Shop
A New Look at Hallucinogenic (Psilocybin) Mushrooms
Q: When is an illegal "recreational" drug more than that?
A: When it is discovered to have extraordinary therapeutic potentials.
BACKGROUND
Cover art from the Allman Brothers Band's album 'Mycology: An Anthology' For more than fifty years, Western research into the use of hallucinogenic mushrooms (Psilocybe spp.) by aboriginal peoples of Mexico and other parts of southern North America and Central America, and publications regarding such investigations, have fed an exponential increase in the cultivation and use of hallucinogenic mushrooms by citizens of the United States and other modernized civilizations.
Ritually used by those native peoples for religious purposes, "shrooms" became tremendously popular within the U.S. "hippie" counterculture during the 1970s, thanks in large part to the publication of several books detailing practical methods for cultivating Psilocybe cubensis, a species which is common on cow and horse dung in the Southeastern states (South Carolina, Georgia, Florida, Alabama, Mississippi, Louisiana and southeastern Texas).
In 1967, Jefferson Airplane vocalist Grace Slick sang about the purportedly mushroom-induced hallucinations of Alice (from Alice in Wonderland) in the Top Ten song "White Rabbit," apparently warning against the dangers of a Psilocybe-induced "bad trip." Within a few years after the federal government banned psilocybin in 1970, "magic 'shrooms" had become such a significant part of American counterculture that their use was widely perceived as "standard operating procedure" for attending concerts by certain popular touring bands (most notably the Grateful Dead). Rock musicians commonly incorporated mushrooms in the artwork used on their album covers. The 1980 feature film Altered States famously depicted an effort to use psilocybin for reasons (albeit nonsensical ones) well beyond "getting high." As recently as 1998, the Allman Brothers Band released an album titled Mycology, and in case the title wasn't clear enough, the CD cover was. In short, elements of American popular culture—particularly the rock music industry—discovered, glorified and effectively promoted illegal psilocybin mushrooms as state and federal authorities tried in vain to literally arrest their use.
Psilocybin mushroom use in the U.S. today remains so pervasive—and so illegal—that many schools' dress codes prohibit students from wearing garments that depict any mushrooms. (Plants in general are spared this generalized humiliation, presumably because unlike hallucinogenic mushrooms, everyone knows what Cannabis looks like.)
read more:
http://americanmushrooms.com/psilocybin.htm
Magic Mushrooms Shop
Quantifying A Mystical Experience: Hallucinogenic Research Gets To Grips With Spirituality
by Kate Melville
Researchers at Johns Hopkins have found that an active agent contained in "sacred mushrooms" can induce strikingly similar mystical experiences in different subjects; and the experiences seem to be descriptively identical to spontaneous epiphanies that people have reported for centuries. Preempting accusations of pseudoscience due to the nature and subject matter under investigation, the researchers emphasized that their experiments followed a strict and meticulous scientific methodology. Interestingly, the researchers observed that exposure to the hallucinogen had a residual effect on subjects, with reported positive changes in behavior often lasting for several months.
The active agent found in sacred mushrooms is a plant alkaloid called psilocybin. As with other hallucinogens, psilocybin mimics the effect that serotonin has on brain receptors, but exactly which parts of the brain they affect, or how it affects them, remains a mystery. "A vast gap exists between what we know of these drugs - mostly from descriptive anthropology - and what we believe we can understand using modern clinical pharmacology techniques," says study leader Roland Griffiths, a professor with Hopkins' departments of Neuroscience and Psychiatry and Behavioral Biology. "That gap is large because, as a reaction to the excesses of the 1960s, human research with hallucinogens has been basically frozen in time these last forty years."
The study, published in Psychopharmacology, has attracted much interest from health professionals and academics alike, with no less than Charles Schuster, the director of the National Institute on Drug Abuse (NIDA), providing positive feedback. Schuster praises the study as a systematic approach in the spirit of work that began during the 1950s, which demonstrated that hallucinogens might have therapeutic applications in addition to furthering understanding of human consciousness and sensory perception. "Human consciousness... is a function of the ebb and flow of neural impulses in various regions of the brain - the very substrate that drugs such as psilocybin act upon," Schuster says. "Understanding what mediates these effects is clearly within the realm of neuroscience and deserves investigation."
The authors of the study have been careful to point out that ingestion of psilocybin outside of controlled scientific conditions is risky, emphasizing the importance of strict supervision. "Even in this study, where we greatly controlled conditions to minimize adverse effects, about a third of subjects reported significant fear, with some also reporting transient feelings of paranoia," says Griffiths. "Under unmonitored conditions, it's not hard to imagine those emotions escalating to panic and dangerous behavior." Despite the occasional uncomfortable moment, the team and participant feedback reports showed that no real physiological harm had occurred, and nor was there any sign of addiction to the drug. "In this regard," says Griffiths, "it contrasts with MDMA (ecstasy), amphetamines or alcohol."
Some members of the team were skeptical about the supposed mystical properties of psilocybin, including Griffiths. But despite his reservations, Griffiths found "that, under very defined conditions, with careful preparation, you can safely and fairly reliably occasion what's called a primary mystical experience that may lead to positive changes in a person. It's an early step in what we hope will be a large body of scientific work that will ultimately help people."
It should perhaps be noted that the study was based on 36 healthy, middle-aged, well-educated subjects who already led spiritually active lives. "We thought a familiarity with spiritual practice would give them a framework for interpreting their experiences and that they'd be less likely to be confused or troubled by them," Griffiths says. But is it possible that the choice of participants could have prejudiced the findings? It could be argued that the "mystical" experience may have been partly self-induced - albeit with the aid of the drug - as hallucinogens are also said to open users up to suggestion. The team plans to conduct more tests, so this facet of the experiment may be cleared up at a later point.
The team is also sensitive to the likelihood that people may find their research a tad unusual, and perhaps even a little far out (man). But Griffiths says that they are doing basic research: "to take advantage of the possible benefits psilocybin can bring to our understanding of how thought, emotion, and ultimately behavior are grounded in biology." Griffiths is at pains to stress that the objectives and methodology do fall within known boundaries of science. "We're just measuring what can be observed," he says; "We're not entering into 'Does God exist or not exist.' This work can't and won't go there."
Griffiths' team claims that while under the effect of psilocybin, 60 percent of the participants described what could be classed as a "full mystical experience." While this may seem a subjective and therefore problem-riddled thing to measure, there exists, apparently, a well established psychological sliding scale to measure such episodes. The effects of psilocybin were so great among the group that approximately 30 percent said that the experience was the primary spiritually significant event of their lives, with approximately 70 percent rating it in their top 5. To put this into perspective, participants rated the experience alongside the birth of their first child, or the death of a parent.
The team also observed a residual benefit that the participants experienced months after the initial hallucinogenic experiments. After their drug induced mystical experience, 79 percent of subjects believed that their lives had become more satisfying; with many also believing that their overall mood and state of mind had been significantly improved. Friends, family and associates of the participants are said to have substantiated their claims in follow-up interviews conducted by the research team.
Source: Johns Hopkins
http://www.scienceagogo.com/news/20060611022408data_trunc_sys.shtml
Wednesday, 13 January 2010
Amsterdam After the Mushroom Ban
No doubt he means it. But to Ab Klink, the Dutch Minister for Health, the ban is about public health and social order. Roughly a hundred tourists a year are driven away in an Amsterdam ambulance after mushroom consumption. The fact that almost all incidents involve foreign tourists led Klink to the conclusion, he says, that "it is absolutely undesirable that citizens of neighboring countries run these health risks." But the ban could end up promoting other mind-blowing compounds, some of which pack more punch — and carry more risks — than magic mushrooms.
The ban is perceived as a departure from the country's long-standing approach of seeking pragmatic solutions that aim to reduce the harm of drug use. Questions of drug legality here are hardly a matter of principle. Relatively light drugs as marijuana are not prosecuted in an attempt to isolate their use from that of more addictive drugs, and health services trade used heroin needles for fresh ones to prevent the spread of diseases like AIDS.
Along this line of reasoning, paddos are a relative blessing. "Paddos now dominate the market for trips, and that has only advantages," says August de Loor, a veteran drugs consultant. "LSD use is down over the last couple of years, and we have seen the concentrations of LSD in a trip decline, because the relatively light paddo has become the norm."
Rogier Bos, speaking for the expert body that advised the minister on the issue, agrees. "If these consumers switch back to LSD, public health will suffer." The synthetic hallucinogen, which has been banned since 1966, is usually sold as a piece of impregnated paper, and thus easier to hide and trade than the bulky mushrooms.
LSD is not the only drug set to benefit from a paddo ban. Some experts predict that San Pedro, a cactus of the Andes, could fill some of the hallucinogenic void in the wake of the mushroom ban. And a range of other flora remains off the radar, and thus not prohibited, according to Bos. "There are so many blossoms or cacti that can be tried," he says. "We can't even scientifically say if these products cause a hallucinogenic effect, let alone what the health risks may be."
Proponents of a ban are not impressed by fears of illegal trade of other products, saying such concerns could be voiced over any government ban. "The legal sale of mushrooms was an awkward situation to start with, and this bill puts that right, parliamentarian Fred Teeven of the right-wing liberal VVD says. But he too admits that upholding prohibition will be hard, and the municipality of Amsterdam has expressed concern that enforcing it will put a heavy burden on the police.
Retailer Charles Overby points to the street outside his shop to indicate who will take over his trade. "Quick sales, no advice, and more ambulance calls," he predicts. As for himself, he'll try to run his store on the jewelry and ceremonial statues he sells. And perhaps other hallucinogens? "We don't want to speculate on what we might sell, because we don't know what is going to be prohibited," he says. "We have no intention of selling illegal things, and that's it." But if the logic of the mushroom ban takes hold in the Netherlands, the list of illegal things could get longer.
Amsterdam After the Mushroom Ban
The Magic Mushrooms Shop
Friday, 8 January 2010
Gedoogbeleid Tjechië: Wiet,coke en paddo's
Voor de soft drugs wiet staat de weegschaal op 15 gram dat is 10 gram meer als in Nederland. Van hash mag je 5 gram op zak hebben. Van de bij ons verboden paddo’s mogen onze Tsjechische vrienden 40 stuks op zak hebben.
Ook het bezit van een halve gram heroïne, één gram coke en twee gram pervitine (een soort Meth) zal niet leiden tot detentie in een schimmelige oud communistische Tsjechische gevangenis (zo stel ik met dat dan voor) waar het vast niet lekker trippen is.
Volgens de Volkskrant zou strikte naleving van de huidige wetgeving niet werken: “in Tsjechië zijn hallucinerende middelen erg populair. Volgens het Europees Waarnemingscentrum voor drugs en drugsverslaving wordt nergens in Europa zo stevig geblowd als in Tsjechië. Liefst 44 procent van de Tsjechen tussen 15 en 24 jaar heeft ooit cannabis geprobeerd. Tsjechië staat daarmee op nummer één in de Europese Unie, voor Frankrijk en Denemarken.”
Zij melden ook dat er daardoor weinig tegenspraak is tegen de nieuwe wet. Alleen een aantal cactus kwekers maken zich zorgen over dat hun producten mescaline bevatten. Maar volgens de minister Kovarova is het niet nodig
Het zal met oud en nieuw erg gezellig worden in de Tsjechische steden.
The Magic Mushrooms Shop