Peyote

From ecodelic triplit, the peyoteros’ sense of place, interspecies communication and animistic healing to ecocentric entheogenic rituals, psychedelic bioregionalism, biogenetic structuralist ecopsychology and transpersonal ecosophy – this special issue of the EJE explores the verdant intersection between neurobiology and botany, shamanism and animism, and psychology and ecology, fusing mind with Nature in a boiling cauldron full of entheogenic insight.

Peyote, a psychoactive cactus native to parts of Texas and Mexico, has been used in human rituals in North America for several thousand years. During the Spanish Conquest the first law prohibiting peyote’s ceremonial use was introduced. Conflicts between colonial powers and indigenous peoples over the use of peyote have continued into the present; with peyote access and possession strictly regulated in the United States. While exemptions have been established for the religious use of peyote by Native Americans, U.S. laws on peyote remain clouded by misunderstanding and stark divides in notions of sacrament, religious practice, addiction, medicine, and general differences in worldview. Peyotism, the religious use of peyote, emerged among the Plains tribes during the mid to late-1800s and spread rapidly on the reservations where peyote came to be revered as a holy medicine, a symbol of resistance, and also helped to rebuild communities broken by ethnocide. Peyote continues to play an important role within various tribes as a religious sacrament, a medicinal treatment for addiction, spiritual maladies, and historical trauma, and as a source of indigenous confidence and pride. The legal status of peyote is a precarious one, one that is exacerbated by diminishing supplies of the cactus in the United States and by the appropriation and exploitation of Native American religious practices by non-Natives seeking legal protection to both use and profit from peyote. The relationship between people and peyote is complex and multifaceted, and this study attempts to examine the major cultural threads at the heart of this relationship, particularly the sacramental and medical use of peyote by Native Americans, its market exchange, and the various legal controls imposed on peyote, and tie them together in a comprehensive and pertinent manner.

This paper takes a look at the "Peyote Crisis" from a new angle. The peyote plant is at a complex intersection between environmental and cultural interests. With its numbers dwindling in the wild, there are still thousands of Native Americans in the United States, Mexico and Canada depending on it for religious purposes. The paper examines the current legal, environmental and religious conditions surrounding peyote, and proposes possible solutions to alleviate the crisis based on the most recent research.

Mara’akame Paritema (Don Santos) (17th July, 2013) - Huichol cosmology: A mara'akame shares Wirraritari cosmovision and mythology. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

The origins of the Wirraritari or Huichol people are uncertain: are they an Aztec tribe or were they independent of the pre-Hispanic Aztec empire? In any case it is know that they resisted the Spanish throughout the conquest of Mexico and still remain independent. The Wirraritari cosmovision is full of myths, gods, and legends, and this cosmovision is embodied and experienced directly during the practice of their many ceremonies, which take place throughout the year. In Wirraritari society the Mara’akames are medicine-men and leaders. There are different types of Mara’akame; those who simply sing and communicate with the spirits, those who do treatments with energy, extracting disease and materialising it as it is sucked out by the mouth, and those who sing and heal as Mara’akame Santos does. Mara’akame Santos is going to share some of the Wirraritari myths of Creation, the origins of the people and their cosmovision. He will also share a sacred ceremonial song.

This paper examines the various connections between peyote and Texas, beginning with the archaeological evidence, then examining the history of the Coahuiltecan Indians and their influence on the development of the Native American Church (NAC), followed by an examination of the Texas peyote trade, its history and practices, as well as historical uses of peyote in folk remedies of the region.

This is an article in two parts. The first part discusses current research in psychoactive preparations of ergot in various religious systems with a particular emphasis on Persian, Greek, Jewish and Islamic sources. Certain poems, hadith, and scriptural writings suggest an entheogenic heritage to various ancient sects that exerted and received philosophical and ritual influences over large distances and over time. Particularly, some esoteric Shia and Sufi writings are highly suggestive of a "celestial botany" that employed psychoactive plants for initiatory and ritual purposes. The second part will address current research methods that render ergot alkaloids nontoxic and entheogenic, a most crucial part of the discussion in the absence of a modern bioassay. This is essential, as without a chemical reality to support that such a preparation of entheogenic ergot is possible, all ergot theories concerning mystery traditions would remain largely speculative.

Master’s Thesis for the Western Esotericism programme at the University of Amsterdam which investigates the role of peyote in the Magick of Aleister Crowley and in the development of Thelema.

The content of this thesis supersedes the content of 'Aleister Crowley's magical use of Anhalonium Lewinii' a.k.a. 'The complexities of Aleister Crowley’s magical relationship with anhalonium lewinii'.

Indigenous perspectives (on psychedelics). An invited symposium for  Breaking Convention: 5th International Conference on Psychedelic Consciousness, 16th-18th August, 2019, University of Greenwich, London.

Chair: David Luke

14:30 Hikuri (Peyote) and the Wixarika Way
Don Eugenio & Eusebio
Video here: https://www.youtube.com/watch?v=rQqoTdZ_4Fc

15:00 Iboga and Bwiti
Nzambe Divanga
Video here: https://www.youtube.com/watch?v=x5nICIlikg8

15:30 Entheogenic Medicine in Canada: Healing a Marginalized
Population – Jazmin Romaniuk
Video here: https://www.youtube.com/watch?v=jl1YJ8YMYzs

16:00 Ayahuasca and the Capanahua
Francisco Monte Shuna
Video here: https://www.youtube.com/watch?v=JDIzKCetdJo

Extended panel discussion with Don Eugenio & Eusebio, Nzambe Divanga, Jazmin Romaniuk, and Francisco Monte Shuna -
Video here: https://www.youtube.com/watch?v=9p3jwvnHgKY

NOTE: This paper was PRELIMINARY RESEARCH for my M.A. Thesis, 'The Cactus and the Beast', which investigates the role of peyote in the life and work of Aleister Crowley.

As such, it contains a number of minor factual errors which have since been corrected in 'The Cactus and the Beast', which examines a much wider range of evidence and analyses Crowley's relationship with peyote in considerably more detail.

In particular, 'The Cactus and the Beast' contains an argument that peyote was a crucial contributing factor in the development of Thelema, which this shorter paper merely hints at but does not investigate deeply.

Therefore the content of this shorter and more limited paper should NOT be taken as definitive and should instead be seen as a (somewhat flawed) introduction to the topic.

ABSTRACT: A short paper outlining Aleister Crowley's use of the Parke-Davis extract of peyote for magical purposes from 1907 to 1918. Written for the 'Occult Trajectories' module of the Masters in Western Esotericism at the University of Amsterdam (2014-2015).

The Navajo have probably been the subject of as much ethnological study as any Native American group. Their capacity for assimilating both material and ideological culture traits from surrounding groups is well documented (Hester 1962; Witherspoon 1983: 533) and, as discussed by Aberle (1963) and Witherspoon (1975), may stem from a traditionally flexible lifestyle. This flexibility is evidenced socioeconomically by Navajo participation in railroad construction and maintenance from Chicago westward to California, including the Mojave Desert, and archaeologically by the establishment of rail associated occupation sites (Kluckhohn, Hill, and Kluckhohn 1971: 320). This article de scribes several Navajo structures in the Mojave Desert in terms of their architecture and ethnohistoric function. Documentation is also provided regarding the nature of general Navajo settlement patterns in southeastern California.

‘A 1920s Harvard Psychedelic Circle with Mormon Connections’, concerns the use of Peyote by students and tutors at Harvard in the 1920s, amongst who were individuals who went on to be important composers, poets and writers, including a William Blake scholar who reported on the similarity of Blake’s art to Peyote visions and Virgil Thomson who scored music for a Gertrude Stein opera. The original source of their Peyote was Frederick Madison Smith (1874 –1946), the third Prophet-President of the Reorganized Church of Jesus Christ of Latter Day Saints and grandson of Joseph Smith founder of the Latter Day Saint movement, otherwise known as the Mormons. Frederick M Smith had participated in the Peyote rite several times with Native Americans and did not believe that Peyote was, technically, a drug, but a natural substance, an ancient means to tap into one’s inner powers and was ‘neither injurious nor habit-forming’.

(SPANISH) Part TWO, contains a secondary sources review, as part of field work preliminary research. The theoretical framework, the focal orientation, as well as  the characterizations of characters, situations, ceremonies and places, plus hypothetical routes and the research and artistic experimentation conclusions. The project remains open, conclusions are partial and presented as impressions besides possible transcendental art research and experimental developments.
ABSTRACT
“Oklahoma – Nararachi, peyote road landscapes” puts together  science and art knowledge, this thesis work deals with images and words, memory and identity, travel and trance to build landscapes. Traveling by car, on the road,  trip starts in Oklahoma, goes on through Texas, Arizona, California, and New Mexico, crossing the border towards Chihuahua, to finish at the Sierra Tarahumara. It is an artistic exploration and research work conducted as a work in progress, following the contemporary Cheyenne poet Lance Henson.
This work provides a crossing of glances crossing photography (Cabanzo Francisco, visual artist), documentary film (Federico Lanchares, documentarist) and poetry languages (Lance Henson, poet and writer, Sundance ceremonial dancer, Dogsoldier clan member, trip guide).
The second part is composed by a set of secondary informations that help to achieve the conceptual and methodological background research that was made by Francisco Cabanzo as a visual artist in order to achive the necessary information to develop a parallel work: first as the documentary research and direction assistant for director F. Lanchares following poet Lance Henson. An to help develop the work as a visual artist do build several video-art (sequencies) and photographic documentation (backstage) of "oklahoma-nararachi peyote road landscapes" trip."

When considered with its historical dimensions, the ethnography of the Huichols Indians, who call themselves Wixaritari, shows that they had ties with the societies of Western and Northern Mexico for centuries. Thus the Wixaritari used to travel in the north-western mining region to exchange salt, a commodity on which colonial mining depended heavily. Following conflicts related to boundaries, the community space became consecrated, and then the common basis for interethnic relations. The destinations of the merchants were also consecrated; they are located at the limits of the large territory that groups still travel to trade, to work and to make offerings to their ancestors. The corn harvest takes place during the rainy season and is organized through lineages. During the dry season, Wixaritari migrate to work in metis tobacco plantations, to sell handcrafts and to embark on pilgrimages; while for months they are dispersed, just before the rain season begins, they come back to their communities to take part in agricultural labor and related rituals. Migration is a part of the reproduction of society, for capitalist and ancestral modes of production are integrated and feed each other. In the same way the development of formal State education does not necessarily question the codes of conduct and the traditional order. Endebtment is the main mechanism of social cohesion. The ritual gift of the bull, the mawarixa sacrifice, puts loyalties at stake and mitigates the conflicts which derive from the articulation between community social system and the State and the market. The mawarixa represents a way to cooperate and to express a sense of indebtedness and obligation; the modernity of this traditional offering consists in its ability to recognize new interethnic roles.

Luke, D. (2019). Otherworlds: Psychedelics and Exceptional Human Experience (2nd ed.). London: Aeon Books.

Otherworlds: A psychonautic scientific trip to the weirdest outposts of the psychedelic terrain, inhaling anything and everything relevant from psychology, psychiatry, parapsychology, anthropology, neuroscience, ethnobotany, ethnopharmacology, biochemistry, religious studies, cultural history, shamanism and the occult along the way.

Staring the strange straight in the third eye this eclectic collection of otherworldly entheogenic research delivers a comprehensive and yet ragtaglledy scientific exploration of synaesthesia, extra-dimensional percepts, inter-species communication, eco-consciousness, mediumship, possession, entity encounters, near-death and out-of-body experiences, psi, alien abduction and lycanthropy.

Essentially, its everything you ever wanted to know about weird psychedelic experiences, but were too afraid to ask…

https://www.amazon.co.uk/Otherworlds-Psychedelics-Exceptional-Human-Experience/dp/1916068960/

“Emphasizing parapsychological aspects of the psychedelic experience, Luke’s new book fills in a fascinating and previously neglected lacuna in the burgeoning field of human studies with these compounds. ” – Rick Strassman, PhD

“A psychedelic Indiana Jones. ” – Matt Colborn, PhD

“David Luke’s delightful one-liner about his book is that it’s ‘about weird people in weird places taking weird substances doing weird things and, importantly, having weird experiences’ . . . On reflection, it’s much more profound than that . . . So weird reader, forge ahead without fear. ” – Dean Radin, PhD

“In his fascinating book David plunges into this controversial topic and gives the backstory, the front story, and possible ways forward to bring paranormal and psychedelic research together, and further our understanding of both. ” – Dennis J. McKenna, PhD

“A remarkable collection and a necessary one. This body of research illuminates aspects of psychedelic experiences usually obscured or denied in the medical and clinical research and sensationalized in the popular press. ” – James Fadiman, PhD

“A real Dr Gonzo. ” – Will Self

Otherworlds:
Psychedelics and Exceptional Human Experience

CONTENTS

Acknowledgements

Foreword – Dr Dean Radin
- Blasting Open the Doors of Perception

Preface
- Exceptional Psychedelic Experience
- Otherworld Cartographies
- A Strange Journey on a Crooked Path


SECTION 1: Explorations of Exceptional Entheogen Experiences

1: Notes on Getting Cactus Lodged in Your Reducing Valve: San Pedro and Psychic Abilities
- Cactus of the Four Winds
- Plant Allies and Plant Alkaloids
- Artificial Paradises or Natural Chemical Utopias?
- Cleansing the Doors of (Extrasensory) Perception
- Putting the Psi Back into Psychedelics
- Uncorking the Genie's Bottle
- Putting the Cork Back in the Bottle

2. Psychedelic Possession: The Growing Incorporation of Incorporation into Ayahuasca Use
- The Growing Incorporation of Incorporation in Ayahuasca Use
- The Prepossessing Power of Possession
- Psychedelic Possession Outside of Umbandaime and Barquinha
- Any Body for Anybody: Shape Sharing or Shape Shifting?
- Psychedelic Possession Outside of Shamanism, and Inside Ordinary People
- So Why is Umbandaime on the Rise?
- Shamanic… or Individualistic, Pluralistic, Consumerist and Technologized?
- Synthesis and Analysis
- Postscript: Flying High with Goose and Crow

3. The Induction of Synaesthesia with Chemical Agents: A Systematic Review
(with Devin Terhune)
- Methods
- Results
- Discussion
- Postscript: A Placebo-Controlled LSD-induced Synaesthesia Experiment

4. Rock Art or Rorschach: Is There More to Entoptics Than Meets the Eye?
- Entoptics as Hallucinations and Projections: Both, Either, or Neither?
- Multidimensional Form Constants
- The Extra Dimensions of Cyberdelia
- Turning a Blind Eye to Entoptic Phenomena
- Omni-directional Perception
- Paranormal Visual Perception
- Conclusions: Cleansing the Doors of Misperception
- Postscript: Hurling Algebra at the Hard Problem of Consciousness to Obscure Absurd Infinite Regress

5. Discarnate Entities and Dimethyltryptamine (DMT): Psychopharmacology, Phenomenology and Ontology
- History of DMT Biochemistry
- The Speculated Psychopharmacology of DMT, its Related Compounds and the Pineal Gland
- Neurochemical Action of DMT
- Phenomenology of the DMT Experience
- Mental Imagery
- DMT and Veridical Visions
- Phenomenological Cartography of the DMT World
- Discarnate Entities
- Ontology of DMT Beings

6. Disembodied Eyes Revisited: An Investigation into the Ontology of Entheogenic Entity Encounters
- A Brief Glance at the Truly Forbidden
- Snake Eyes
- Sentient Entities
- Postscript: More Fishy Than the Greenwich Pie n Eel Shop

7. Psychedelics and Species Connectedness
- Turning Topiary
- Ecodelia
- Shamanism, Animism and Animaphany
- Interspecies Communication


SECTION 2: Do Psychedelics Like Psilocybin Really Cause Psi?

8. Psychoactive Substances and Paranormal Phenomena Review

9. Psychedelic/Neurochemical Models of Paranormal Experience
- Brain as Filter
- β-Carbolines, Tryptamines and Psi
- DMT, Near-Death and Other Exceptional Experiences
- Ketamine and NDEs
- Dopamine and Paranormal Beliefs and Experiences
- Overview of Psychedelic/Neurochemical Models of Paranormal Experience

10. Field Reports of Psychedelic Paranormal Phenomena
- Anthropological and Historical Reports
- Personal Views and Experiences
- Clinical Reports
- Evaluation of Field Reports

11. Surveys of Psychedelic Paranormal Beliefs and Experiences
- Surveys of Belief in the Paranormal
- Surveys of Paranormal Experiences
- Surveys and Out-of-body Experiences
- Summary of Survey Research

12. Experimental Psychedelic ESP Research
- Forced Choice Designs
- Free Response Psychometry (Object Reading) Experiments
- Other Free Response Clairvoyance Experiments
- Free Response Telepathy Experiments
- Summary of Experimental Research

13. Methodological Critique of Experimental ESP Research

14. General Summary and Conclusions on Psychedelic Parapsychological Research

Afterword: Pulling Magicians out of a Rabbit Hole

References

Index

En México la legislación actual, al reconocer la composición pluricultural del país, permite el uso de especies “psicotrópicas” a la población indígena, pero prohibe el peyote, de uso ancestral para estas comunidades. Por ello un amparo ya se encuentra en revisión ante la Suprema Corte.

Since before the collective memories of the Huichol can remember, art has been produced for community spiritual use and as gifts to the gods and ancestors.  "Very little has changed in Huichol art and symbolism in the decades since" early anthropologists lived among and studied the Huichol culture.  Ethnologists consider the Huichol to be an extremely "visual" culture, and thus such "beautiful material objects" are embedded within the long history of the tribe.  Artistic renderings of the Huichol illustrate the "magic of a natural environment that is alive and without firm boundaries between the here and now and the ancestral past."  The other-worldliness described in similar tribal cultures is non-existent in the Huichol universe, as "divinity is inherent in nature," not standing apart from it or above it, and thus not "supernatural."

​ This paper was written for a course at Beloit College entitled: " Anthropological Research in Museums " taught by Professor WilliamGreen. The essay examines the historical context and human connections of a Winnebago peyote drum in the Logan Museum of Anthropology at Beloit College in Wisconsin. It is not an object biography, but rather explores a wide variety of connections to people and topics, especially to the twentieth­century American Indian activist Oliver LaMere. Sources include catalog records from the Logan, original works by LaMere and others, as well as biographical information. This is the first known examination of its kind for this object.

If it is asked what the strongest aspect of Native Americans is, the answer is probably 'their culture'. Dating back thousands of years before the Europeans invaded their lands, indigenous culture has reached the brink of extinction due to repression and prohibitions. But, just like a Phoenix, it was reborn from its ashes with rich and high-quality literary works given from 1950s onward. Writers and poets like Leslie Marmon Silko, Joy Harjo, Luci Tapahonso, Simon Ortiz, Elizabeth Cook-Lynn, and Geary Hobson are the artists of a Renaissance for Native Americans in the field of literature. The person who is accepted to have started the renaissance is N. Scott Momaday. With his critically acclaimed novel House Made of Dawn, he and his native culture attracted too much attention. In his masterpiece, he tells the story of Abel, who is excluded by both his society and the white men. The story told contains many elements from Native American cultures, such as various legends, celebrations, dances, and religious ceremonies. In this study, some religious rituals, legends and images of the indigenous culture in House Made of Dawn will be examined in the light of the existing literature.

Resumen: El ensayo analiza el uso del tabaco entre los indígenas del noreste precolombino de México estableciendo ubicación, rutas de intercambio y prácticas rituales asociadas a su consumo. Revisa el estado de la cuestión vista por arqueólogos, antropólogos e historiadores. Busca identificar la territorialidad donde existieron grupos vinculados a su consumo. Enumera las etnias cuyo nombre étnico está asociado con el tabaco y la representación totémica que esto implica. Convoca a que existan nuevos trabajos que puedan ampliar la visión sobre este producto en el noreste, para dimensionar si tenía una función ritual como otros productos psicoactivos o en cambio se trata de una función meramente secundaria.

David Lindsay’s science fiction novel A Voyage to Arcturus of 1920 was almost forgotten until republished by Ballantine in 1968 as a rediscovered classic, during a boom in the fantasy and science fiction genres linked to the countercultural interest in altered states. A Voyage to Arcturus has several scenes in which the protagonist experiences altered states of consciousness after eating or drinking substances on the planet Tormance. However, the significance of references to the effects of psychoactive substances in A Voyage to Arcturus has gone almost unremarked by the critical literature on Lindsay even though his later novel The Violet Apple, composed in 1922 but unpublished until 1976, deals explicitly with the effects of a psychoactive drug, the eponymous Violet Apple. This paper considers the importance of the theme of altered states and the use of psychoactive substances in four of Lindsay’s novels; A Voyage to Arcturus (1920), The Haunted Woman (1922), Sphinx (1923), and The Violet Apple (1924/1976) and the likelihood that David Lindsay had personal experience of such drugs in the context of their experimental use in the literary and artistic milieu of his day.

The Word of Wisdom, a health code introduced by Joseph Smith in 1833, has a history of varied interpretations within the larger body of Mormon faiths. Among the lesser known of these interpretations is that held by the Peyote Way of Church of God, founded in 1977 by Reverend Immanuel P. Trujillo, Rabbi Matthew S. Kent and Right Sister Anne L. Zapf in Arizona. Leaders of the Peyote Way Church of God hold a special place in their faith for the Word of Wisdom and interpret it to endorse the use of peyote, a cactus with hallucinogenic properties, as an herb. This interpretation may be surprising to members of the larger Church of Jesus Christ of Latter-day Saints (LDS) but a review of the history of the health code in the LDS faith also demonstrates a remarkable fluidity of interpretation and innovation. This is  a two part series. Both are available for download and viewing here.

The case of Employment Division of Oregon v. Smith is complex and rife with controversy. Any time the interests of the State are pitted against the interests and freedoms of the individual there is always an expectation of backlash from the losing side. This case exemplifies the clash between societal needs and individual rights. The State has a duty to prevent possible harm and provide for the general welfare of the public, while safeguarding the rights of minorities from the tyranny of the majority. This becomes increasingly difficult in a society that contains a multitude of political, religious, and intellectual persuasions. This difficulty is compounded when the parties involved have an intricate historical and political relationship with the State. The distinctive and multifaceted historical relationship between the Native American Peoples and the United States Government presents unique constitutional and legal questions in determining what constitutes a proper balance between the rights of the citizens and the powers of the State. Furthermore, in determining the extent of religious protections afforded by the First Amendment, this case illustrates that the line between religious belief and religious exercise may not be as obvious or clearly defined as many would suppose.

The Huichol Indians of Mexico are famous for their consumption of a psychotropic cactus, the peyote, and for their yarn paintings. The symbolic content of these pieces is often considered as an expression of the hallucinatory vision that its author would have had. Yet, by comparing historical evidence of the use of peyote with a contemporary yarn painting, one realizes that these practices reflect two opposite concerns : prophetic and « archaic ». The collective rites of absorption of peyote occured formerly in hunting or warlike contexts ; nowadays, the making of yarn paintings is an individual and commercial activity detached from the traditional social organization. Thus, to understand the Huichol hallucinogenic experience, I will rather question the indigenous concept of « vision », or nierika, in the light of some artifacts designated by this name : the ancient hunting net and its miniature reproduction (also called kaunari, « cord »), as well as the skin of the deer’s face fixed on a ceremonial stick. The examination of the material supports of the visions will continue through the example of a story about the metamorphosis of the stick into a « person ». The analysis of the exchange sequence of this object, during a ritual interaction called kaunari, should reinforce the idea of a connection between « vision » and « capture », and revive the original purpose of the use of peyote, since the donor has access to a faculty of clairvoyance.

Keywords
Mexico – peyote – ritual – yarn paintings – « vision » – person-object

For thousands of years indigenous communities throughout the globe have recognized the therapeutic value of particular hallucinogenic plants. Peyote, a psychoactive cactus, is considered a medicine by many Native Americans, and has been hailed as a cure for alcoholism despite having no “scientifically” accepted medical use. The notion that hallucinogenic compounds may have therapeutic applications, however, is increasingly supported by scientific research. Despite the heavy focus of allopathic medicine on pharmacology, the therapeutic value of peyote must be understood in holistic terms. By uniting Gordon CLARIDGE’s work on the Total Drug Effect with the work of MOERMAN and JONAS on the Meaning Response, and with Toksoz KARASU’s Agents of Therapeutic Change, a therapeutic model emerges that can explain how the symbolic, ritual, and community components of the peyote ceremony combine with peyote’s distinctive pharmacological properties to produce a unique and efficacious healing experience.

Rurawe, R., & Luke, D. (2021, August). Wixarika, peyote and shamanism in the 21st century. Invited talk for Breaking Convention: The Intermission, Genesis Cinema, London, 14th August.

Video here: https://www.youtube.com/watch?v=e3hzxHtBleI

El chamanismo del pueblo huichol y el chamanismo de la Amazon-ía: Un estudio comparativo
Marina Anguiano  P.6

Función, iconografía y ubicación espacial del arte rupestre: el ca-so de La Proveedora en el desierto de Sonora
Julio Amador Bech P.33