Diabetes Weblog

Salvia Divinorum — the use of Ska María Pastora in Healing and
Divination

Many Salvia species are used medicinally throughout the world,
and the genus name itself comes from the Latin salvare, to save.
The Middle English name for sage was save or saue, from the Latin
Salvia via Old English Saluie) (Oxford English Dictionary, 1971),
and Chaucer mentions it as a cure for wounds and broken limbs in
"The Knightes Tale" (Chaucer, 1927). Common sage, S. officinalis,
and Clary sage, S. sclarea, have had a long history of use in
treatment of numerous maladies (Grieve, 1971). S. miltiorrhiza,
or tan-shen, is one of the five astral remedies in Chinese
medicine, as is jen-shen or ginseng (Panax spp.). This sage is
credited with many tonic properties in the Pen T’sao, published
in 1578 (Smith and Stuart, 1973), and is listed in "A Barefoot

Doctor’s Manual" (Anon., 1974). Siri Altschul has collected
information on a number of medicinal Salvia from specimens at the
Harvard Herbaria (Altschul, 1973) and Díaz lists nine species as
being used medicinally in Mexico (Díaz, 1976).

The Mazatec natives of Oaxaca, Mexico, in a manner common to
traditional cultures, see healing and religion as united.
Nominally Catholic Christians, they have incorporated many
features of their traditional beliefs into their conceptions of
God and the Saints, whom they consider to have been the first
healers. One learns to become a Mazatec curandero (folk healer or
shaman) through an informal apprenticeship, although the Mazatecs
will insist they are taught by a progression of visions from and
of heaven, rather than by people. Psychotropic plants are
intimately associated with this training, which can last up to
two years or longer. Three divinatory plants (the mushrooms, the
morning glory seeds and the Salvia). S. divinorum, called
variants of yerba María and Ska María Pastora (Leaves of Mary the
Shepherdess), is the first to be employed.

The vision inducers are taken systematically at intervals of a
week to a month. Once one becomes a healer the hallucinogenic
plants are ingested much less frequently. The process begins by
taking successively increasing doses of S. divinorum for a number
of times to become acquainted with the "way to heaven". Next
comes mastery of the morning glory seeds and finally one learns
to use the sacred mushrooms. There is a rigid dieta, or diet, to
follow during this time. "Hot" foods such as garlic and chili
peppers are restricted and there must be abstinence from sex and
alcohol for extended periods. According to Mazatec curandero Don
Alejandro, breaking from this dieta, or ritual diet, could make
one crazy; however, many Mazatec shamans incorporate alcohol into
their training and drink during their ceremonies (Wasson and
Wasson, 1957).

Remedial uses of Ska María Pastora

The shaman uses yerba María as a "medicine" as well as for
inducing visions. A low dose serves as what the investigators
interpreted to be a "tonic" or "panacea" as well as for "magical"
healing (Don Alejandro did not use such terms). An infusion
prepared from 4 or 5 pairs of fresh or dry leaves may be taken by
the glass (vaso) or tablespoonful (cucharada) as needed. It is
used to cure the following "illnesses", although there may be
other possible uses:

It helps one defecate and urinate. It stops diarrhea (the plant
apparently is believed to regulate eliminatory functions).

It is given to the sick, old or dying to revive them or alleviate
their illness. People who are pale, white and almost ready to die
(anemia perhaps?) may recuperate on taking la María.

It may be taken to relieve headaches and rheumatism (however,
when taken in the high doses that induce visions, it often leaves
one with a headache the following morning, according to the
curandero).

There is a semi-magical disease known as panzon de barrego (sic),
or a swollen belly, which is supposedly caused by a curse from a
brujo, or evil sorcerer. The victim’s midsection swell up due to
a "stone" that has been put inside them. Taking the Salvia causes
elimination of this "stone" and the belly shrinks down to size.
The researchers met an old shaman who showed them his wrinkled
middle and said he had cured himself of the "disease" by the use
of "la María". Don Alejandro confirmed the "illness" and the
"cure".

Divination with Ska María Pastora

Ska María Pastora may be prepared as an infusion from 20 (about
50 g) to 80 (about 200 g) or more pairs of fresh leaves to induce
visions and may be taken by the curandero, the patient (or
apprentice) or both, depending on the situation. Only fresh
foliage will serve for divination. At this dosage level, la María
is used to foretell the future, find the causes and cures of
illnesses and obtain answers to questions about friends, enemies
and relatives. In shamanic training, the future healer takes la
María to learn the ways of healing and the identification and use
of medicinal plants. After preliminary sessions in the company of
the master, who takes the infusion along with the apprentice to
watch him on the journey, the future healer may continue to study
on his own until it is time for the next plant in the series. Don
Alejandro told the investigators that the Salvia, the morning
glory seeds and the mushroom each told their own historia (story
or history) and ska María was the best teacher of the ways of
curing, as one learned the most from it.

Preparation for the velada (night vigil) begins as darkness falls
with the curandero making the Salvia infusion. The leaves are
first counted out in pairs to arrive at each person’s dose and
put neatly into piles with their petioles aligned, then crushed
by hand into a small bowl partially filled with water. Once so
prepared, the infusion is poured through a sieve into glasses and
topped up with water, thn covered with inverted cups to "prevent
the escape of the humor (que no salga el humor)". The spent
leaves are set aside to be discarded in an out of the way
location where they wouldn’t be defiled by people or animals;
they could still be used by putting them on a subject’s head to
refresh them after the session.

There is apparently an aspect of the Salvia intoxication that
leaves the subject’s mind in a receptive state. This is how the
shaman explains how it works: "What happens to the i-nyi-ma-no
(the soul, the heart, or life, all three concepts are contained
in a single Mazatec word) when one drinks the María is that the
María has so much liquor (licor) that one is left as in a faint.
For this reason a person becomes intoxicated (borracho) when they
have been entered by the María. But it really isn’t liquor, you
go into a "delicate" state (delicado vayas). Do not worry, do not
be afraid of what is happening to the i-nyi-ma-no; something does
happen, but it is small and unimportant. At times one who takes
the María becomes half-drunk, but with the result that what they
are taking will be engraved on their mind."

The ceremonial sessions, called veladas (night vigils), are
considered by the Mazatecs to be masses. The shaman, even though
a secular figure unordained by the Church, assumes a sacerdotal
role as the leader of these ceremonies. In a similar way, for the
Indians each father of a family is the religious priest of his
household. The San Pedro (ground tobacco), is believed to have
powerful magical and remedial values. The cross indicates a
crossing of the ways, an intersection of existential paths, a
change, as well as being the religious symbol of crucifixion and
resurrection.

Two ritual orations that heighten the mystery of what is to
follow are performed on the subject or apprentice, who then takes
la María with the curandero himself. As the shaman reveals his
visions in the silent darkness, the subject (whose mind has been
into a receptive state by the María and the ceremonial setting)
is able to "see" it also. By having a sober person monitor the
session any difficulties that arise will be observed, and if the
experience becomes too terrifying, it can readily be terminated
by a few words or producing a light.

Beginning the velada proper, the shaman picks up a glass of the
María and begins the first oration. The Holy Trinity, Saint
Peter, the Virgin Mary and other Saints are called on to watch
over the participants and teach the visitors the ways of curing.
Wording of the shaman will vary; Don Alejandro says:

In nomine Spiritu Santo (this "Latin" phrase was always
translated into the vernacular as:
In the name of the Father, the Son and the Holy Ghost) Most
Holy Lord Saint Peter
In the name of Leandros (the subject)

In nomine Spiritu Santo
María, show Leandros,
that he may see what there is in the world
For he wishes to study all the classes of medicines
Lord Jesus Christ, show him
May he learn
May he see all the classes of medicinal plants
You, who know all, show him
I want you to show him all the different kinds
of illnesses and remedies that exist in the world
In a short time he must learn your story

In nomine Spiritu Santo
Most Holy sainted Rosary
Set him free, that he may see it
Show him as you have shown me
May he recognize all that is the Universe
All that is your History
He wishes to learn out of love and sincerity
I want you to show him, as I am asking your favor
You, María and Lord Jesus Christ, amen
If there is bad or good, save him
Help him out of sincerity or love

In nomine Spiritu Santo
Most Holy Lord Saint Peter
You, too, María, show him
Set him free that he may see it
Do not be deceptive
This day, on this very date
he is going to take it (the Salvia infusion)

In nomine Spiritu Santo
Most Holy Lord Saint Peter
Help this Leandros
May he grow more
May he learn things
Show him all that there is in the world
All that is good
All that is medicinal

In nomine Spiritu Santo
Most Holy Lord Saint Peter
Lord Saint Anthony, Lord Saint Peter, Jesus Christ
You are the only three who know about la María
You must show him all that is medicinal
All that is the Universe
All that is your History
Show him, do not be bad

In nomine Spiritu Santo
Holy Sanctuary, Lord Santa Ana
You who are good, You must help him
so that he becomes acquainted with our Universe
You must teach him what I ask
so that it will be to the Lord Saint Peter’s pleasure
Let Leandros take it (la María)
In nomine Spiritu Santo
Most Holy Lord Saint Peter

Two to four hours pass in conversation and telling of stories.
The shaman repeatedly emphasizes that it is important to describe
one’s visions, "If you are going to learn or if you are going to
understand what it is all about, you must speak." Ingestion of
the infusions takes place between 21:00 and 23:00 h. Following
Mazatec custom, at least one person doesn’t participate in order
to watch over the rest (Wasson et al., 1974). As a last
protection against any dangers during the visionary "travels",
the curandero performs limpias, or ritual cleansings on the
visitors. Don Alejandro says:

In nomine Spiritu Santo
Most Holy Lord Saint Peter
This is a limpia for Leandros (subject)
Arise, listen, as it is now the time

In nomine Spiritu Santo
Most Holy Lord Saint Peter
I ask Your favor for Leandros
Heal him, care for him
For I am going to cleanse him now
Help him at this moment that he may be cleansed
Strike out the bad illnesses that he may have
Lord (Saint Peter) attend him
That he may see the Universe
What there is in the world
Everything
Help him, raise him
May he see what there is
All that he wishes to know
Save him, care for him

In nomine Spiritu Santo
Most Holy Lord Saint Peter
Reclaim this man
That he live well, live better
For this man is known by all the children of God
Heal him, as you will
Heed his messages the moment you heal him
Take care of him, help him
That is what I am saying

In nomine Spiritu Santo
Most Holy Lord Saint Peter
Lord Jesus Christ
You know how to save him, how to cleanse him
Cure him, no matter what badness has fallen on him
Heal him, care for him
I want You to heal him and save him from all bad things
Being in my hands, I can help him,
having faith and will.

In nomine Spiritu Santo
Most Holy Lord Saint Peter
Sainted trinity, care for him
Help him, let no evil befall him

As the oration is recited, the curandero anoints each subject
with a piece of copal dipped in the San Pedro. The curandero then
gave him a pinch of the San Pedro to carry for protection if he
felt danger during or after the session. After a final

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