Ancient Psychedelia: Alien Gods & Mushroom Goddesses
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| Disembodied Eyes The many uses of “disembodied eyes” are shown in images depicting mushroom consciousness throughout the world. One particular location where this can be seen is Teotihuacan. Arthur G. Miller first drew attention to this in 1973 in his book, The Mural Paintings of Teotihuacan and Wasson further popularized this idea in Persephone’s Quest (00L; 75b). (66) This is the same “single eye” as represented by Odin, the Cyclops, the Centaurs, Shiva, and the Illuminati as well as many other cultural representations, including the Eye Idols of Tell Brak, Syria 4000-3500 BC (10a).  (75b) Detail from Feathered Serpent and Flowering Trees Mural  (ool) Disembodied Eye, Minoan Seals, c. 3000 BC  (10a) The Eye Idols of Tell Brak, Syria c. 4000-3500 BC |
Morning Glory & Hawaiian Woodrose It wasn’t until the 1950’s that intoxicating properties were first discovered in Morning Glory by western scientists or explorers. (67) An interesting parallel can also be found between the use of mushrooms and ololiuqui seeds. Thomas MacDougal reported, in 1960, in the Zapotec country, the use of the entheogenic morning glory seeds from which LSA (a similar composition to LSD) is derived. The natives grind these down on a metate seven, fourteen, or twenty-one. The powder is then poured into water and strained, and the juice is consumed. Both solitude and silence are required for the baduwin (the little twin girls dressed in white), to appear. These girls are said to grant to the suppliant foreknowledge or some pre-questioned response. This reminds me of the scene in the shining, but cuter. These two girls are said to appear to those who partake of the mushrooms as well, providing the proper conditions are met and adhered to. The morning glory seeds and the psilocybin mushroom are both referred to as mbeydo. In 1971, Arthur Rubel reported that in Chinantla, when he attended a valada, “little people” answered the questions put forth by the shaman. The little children are called by them chamacos and they are of both sexes, and the height of the mushrooms themselves. (68) The seeds of either Turbina corymbose (Morning Glory) or the stronger Ipomoea violacea seeds (Beach Moonflower) are used. (69) One of the Nahuatl names for ololiuqui used by the Mexican Indians is coaxihuitl or “snake-plant.” (70) One of the early friar historians of the time, Fray Antonio Tello, reports that it was the child god Teopiltzintli that led the early Aztecs, sometime between the 3rd to 6th centuries from their native Aztatlan to the place they eventually settled which is now known as Nayarit. One of the most revealing quotes regarding human sacrifice comes from this description: “…and the god that they worshiped was a statue. Made in the manner of a man, whom they called Teopiltzintli, which means ”child god,” which is he who guided their ancestors when he brought them from Aztatlan for them to populate those lands; to him they offered beads, shells and cotton; they did not sacrifice people to him, as was done elsewhere to other idols. Only him they worshiped and to him offered incense.” This “Child-God” is known to the people as “Piltzintli.” (71) The friar admits here there was no human sacrifice, though he claims it was done elsewhere. We have to be suspect that it was not what he saw but what he heard from his fellow friars when he actually heard about human sacrifice. Perhaps, he knew the truth and was not inclined to lie, in the same way his fellow friars had. (66) Persephone’s Quest, p. 143 (67) Flesh of the Gods, p. 21 (68) Wondrous Mushroom, p. 134 (69) ibid, p. 38-9 (70) Flesh of the Gods, p. 17 (71) Wondrous Mushroom, p. 140 |
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