533:. "Of course, Wasson recalled, Albert Hofmann is so conservative he always gives too little a dose, and it didn't have any effect." Hofmann had a different interpretation: "activation of the pills, which must dissolve in the stomach, takes place after 30 to 45 minutes. In contrast, the mushrooms when chewed, work faster as the drug is absorbed immediately". To settle her doubts about the pills, more were distributed. María, her daughter, and the shaman, Don Aurelio, ingested up to 30 mg each, a moderately high dose by current standards but not perhaps by the more experienced practitioners. At dawn, their Mazatec interpreter reported that María Sabina felt there was little difference between the pills and the mushrooms. She thanked Hofmann for the bottle of pills, saying that she would now be able to serve people even when no mushrooms were available.
549:. Estrada's American brother-in-law, Henry Munn, translated many of the chants from Spanish to English, and wrote about the significance of her language. Munn wrote that María Sabina brilliantly used themes common to Mazatec and Mesoamerican spiritual traditions, but at the same time was "a unique talent, a masterful oral poet, and craftsperson with a profound literary and personal charisma". Mexican poet Homero Aridjis described her as "the greatest visionary poet in twentieth-century Latin America."
429:
258:; her mother was María Concepción, while her father, Crisanto Feliciano, died from an illness when she was three years old. She had a younger sister, María Ana. Her grandfather and great-grandfather on her father's side were shamans as well, skilled in using the mushrooms to communicate with God, according to their beliefs. After the death of her father, her mother moved the family into town, and Sabina grew up in the house of her maternal grandparents.
500:, but until Wasson met María Sabina in the early 1950s there was almost no proof that the sacred mushroom healing and divination ceremonies and rituals actually existed. Academics note that before Wasson's account, there was "little to no evidence" of the medicinal properties of the psilocybin mushrooms in western scientific literature, thus confirming the pivotal role that Sabina and the Mazatec community had in all Western uses of the mushrooms.
25:
662:, about María Sabina, her life in Huautla and her experience with Westerners who flocked to her home to experience the hallucinogenic effects of the mushrooms. Aridjis brought María Sabina to Mexico City for medical treatment towards the end of her life. Huautla de Jimenez was without electricity and few signs of the 20th century until after María Sabina died in 1985. The Mazatec sacred mushroom
379:
terminate the
Mazatec custom. The community blamed Sabina; consequently she was ostracized, her house was burned down, her son was murdered, and she was briefly jailed. Sabina later regretted having introduced Wasson to the practice, but Wasson contended that his only intention was to contribute to the sum of human knowledge, despite being funded by the CIA's mind control project
537:
psilocybin mushrooms do not hold any of these patents, and as such do not benefit financially at all from their contribution. Ethical concerns have been raised about the way that the
Mazatec's indigenous knowledge was commodified and profited from, without any acknowledgement, recognition or involvement of the indigenous roots of this knowledge, which came via Sabina.
311:, and to gain access to the ceremony (which was used to locate missing people and important items), Wasson lied and told her that he was worried about his son back home and wanted information about his whereabouts and well-being, later admitting that this was a deception. The Wassons collected spores of the fungus, which they identified as
536:
Chemical compounds derived from the
Psilocybe mushrooms Sabina introduced to Wasson now form part of pharmaceutical products which are patented and now worth billions of dollars. However, Mazatec indigenous communities who are responsible for discovering and stewarding the medicinal properties of
378:
As the community was besieged by
Westerners wanting to experience the mushroom-induced hallucinations, Sabina attracted attention from the Mexican police who believed her to be a drug dealer. The unwanted attention completely altered the social dynamics of the Mazatec community and threatened to
397:Álvaro Estrada wrote a biography of María Sabina that was translated into English by Henry Munn. Sabina spoke only Mazatec and many of her supposed quotes in English are not verified. Munn, who had lived in Huautla de Jimenez and knew the Mazatec language, wrote two reports on sacred mushroom
133:
479:
being recorded in the mid-1950s, these ancient
Mazatec ceremonies and rituals entered Western knowledge systems, although they existed within Mazatec culture, intentionally hidden, for centuries. Similar ceremonies were recorded in the late Post-Classic Mesoamerican
285:. María Sabina herself stated that she was not a curandera, that she was in fact a sabia, and that a sabia and curandera are not the same practice. Before becoming a sabia, María Sabina tried curanderismo but felt it to be very wrong for her.
336:; María Sabina's name and location were not revealed. However, as author Michael Pollan notes, "Wasson was halfhearted in his desire to protect María Sabina's identity" – Wasson later published 512 copies of his two-volume book called
340:, the second volume of which revealed her identity and location, an action which has been described as violating her consent and abusing her hospitality. The information was contained in an account of his and his wife's first
516:
using the active principle of the mushrooms rather than the raw mushrooms themselves took place. In 1962, R. Gordon Wasson and Albert
Hofmann went to Mexico to visit her. They also brought a bottle of psilocybin pills.
273:, have been described, from an indigenous perspective, as "a story of extraction, cultural appropriation, bioprospecting, and colonization." María Sabina was named by foreigners the first contemporary Mexican
383:. The way that he is credited in modern history with "discovering" the power of the sacred mushrooms, has been described as a narrative which "mimic, in many ways, the colonialist language of "discovery"."
251:
María Sabina was born outside of
Huautla de Jiménez in the Sierra Mazateca toward the end of the 19th century. Though Sabina herself was not sure, she believed her birth year was 1894. Her parents were both
363:, were rumored to have visited María Sabina, but these claims cannot be substantiated as no photographic evidence or written reports of the visits by the rock stars themselves have ever been reported.
303:, and his wife Valentina, a Russian pediatrician and scientist, as well as a passionate mycology enthusiast, visited María Sabina's hometown, where Gordon Wasson participated in a
700:
I don't know what year I was born, but my mother, María
Concepción, told me that it was the morning of the day that they celebrate the Virgin Magdalene there in Río Santiago, an
448:. The rituals before the ceremony and prayers for the participants are similar to those recorded by Wasson in his visits during the mid-1950s. After publishing his book on
595:
Sabina is regarded as a sacred figure in
Huautla. At the same time, her image is used to market various local commercial ventures, from restaurants to taxi companies.
444:
with María Sabina and her daughter
Appolonia. The book reports on María's musical tonal songs, poetic expressions, ventriloquy, incantations and chanting during the
1032:
1722:
1278:
235:, a sacred mushroom important to the Mazatecs. María Sabina's veladas contributed to the popularization of indigenous Mexican ritual use of
464:, with lyrics translated from Mazatec to Spanish to English. Henry Munn later translated these songs into English in Álvaro Estrada's book.
1208:"Pictographic representation of the first dawn and its association with entheogenic mushrooms in a 16th century Mixtec Mesoamerican Codex"
888:
Gerber, Konstantin; Flores, Inti García; Ruiz, Angela Christina; Ali, Ismail; Ginsberg, Natalie Lyla; Schenberg, Eduardo E. (2021-04-09).
1072:
525:(the nucleus of their chemical structures) and "cybin" for the main molecular constituent, psilocybin. Hofmann gave his synthesized
89:
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blocked American, European and Mexican hippies or other unwanted visitors from entering on the only roads into the town. A few
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with George and Florence Cowan and Willard Rhodes, which included four cassette recordings and the musical score of Sabina's
344:
with Aurelio Carreras, María Sabina's son-in-law, on 15 August 1953, two years before they consumed the mushrooms themselves.
61:
1326:
991:
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728:
693:
351:, scientists, and other people visiting the remote isolated village of Huautla de Jimenez. Many 1960s celebrities, including
347:
Young people from the United States began seeking out María Sabina and the "magic" mushrooms as early as 1962, with numerous
748:
610:, one of the first and most successful rock groups in Mexico, dedicated the song "María Sabina" to her, proclaiming her "
68:
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440:, by Tom Lane, has several chapters by the author on the experiences he, his wife, and a friend had at her home in a
108:
75:
1701:
42:
1205:
1101:
1671:
Verroust, Vincent (June 2019). "De la découverte des champignons à psilocybine à la renaissance psychédélique".
1240:
Verroust, Vincent (June 2019). "De la découverte des champignons à psilocybine à la renaissance psychédélique".
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46:
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All participants in the ritual ingested psilocybin mushroom as a sacrament to open the gates of the mind. The
57:
1776:
1206:
Faustino Hernández-Santiago; Magdalena Martínez-Reyes; Jesús Pérez-Moreno; Gerardo Mata (12 April 2017).
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who used the term by which it has since become generally known when he first wrote about the ritual in
333:
386:
From 1967 to 1977 life returned to normal conditions for Huautla de Jimenez and the Mazatec after the
1771:
1718:
1627:
621:, included prerecorded chants of María Sabina in the track "The Goddess of the Eagles", in his album
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Plate 37 of the Codex Vindobonensis or Yuta Tnoho (Mixtec culture, Late Post-Classic Mesoamerican)
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409:
was about the traditional ceremonies of the typical curanderos in Huautla; the second was called
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281:
35:
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231:
82:
421:, by Brian Akers, has excerpts from five Mexican authors translated from Spanish to English.
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Their lack of respect for the sacred and traditional purposes caused María Sabina to remark:
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have survived into the 21st century and are now accepted by the Catholic Church there.
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986:(in Spanish) (2nd ed.). México, D.F.: Siglo Veintiuno Editores. p. 48.
723:(in Spanish) (2nd ed.). México, D.F.: Siglo Veintiuno Editores. p. 49.
552:
It is sung in a shamanic trance in which, as she recounted, the "saint children"
328:
210:
1256:"Ethnopharmacognosy and Human Pharmacology of Salvia divinorum and Salvinorin A"
545:Álvaro Estrada, a fellow Mazatec, recorded her life and work and translated her
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648:
360:
320:
195:
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854:
798:
315:, and took them to Paris. The fungus was cultivated in Europe and its primary
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1516:
1476:
The Devil's Book of Culture: History, Mushrooms, and Caves in Southern Mexico
1074:
The Devil's Book of Culture: History, Mushrooms, and Caves in Southern Mexico
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was marketing them under the brand name Indocybin—"indo" for both Indian and
449:
296:
214:
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688:. Translated by Estrada, Alvaro. University of California Press. p. 3.
428:
1585:
931:
599:
387:
785:
Guzmán, Gastón (2008). "Hallucinogenic Mushrooms in Mexico: An Overview".
425:(in Spanish) by Fernando Benitez dispels many rumors about her life.
626:
356:
261:
María Sabina died in poverty, suffering from malnutrition later in life.
1624:
Supplement to the Handbook of Middle American Indians, Vol. 6: Ethnology
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ingredient, psilocybin, was isolated in the laboratory by Swiss chemist
509:
497:
240:
1731:
1255:
279:
to allow Westerners to participate in the healing ritual known as the
1380:. Ethnomycological journals, v. 1. Seattle, WA: Psilly Publications.
526:
352:
275:
236:
202:
1622:. In John D. Monaghan (Volume ed.), with Patricia A. Andrews (ed.).
1574:
24:
1723:"Maria Sabína: Mushroom Ceremony of the Mazatec Indians of Mexico."
949:
221:
in southern Mexico. Her healing sacred mushroom ceremonies, called
183:
1279:"Multi-Billion-Dollar Market Forecast in Psychedelic Therapeutics"
625:. Reyes also used more of the recording in his collaboration with
269:
María Sabina's interactions with the Western world, starting with
1737:
https://brooklynrail.org/2019/02/fiction/Excerpt-of-Carne-de-Dios
1617:
438:
Sacred Mushroom Rituals: The Search for the Blood of Quetzalcoatl
380:
326:
Wasson wrote a book about his experience of the ritual in a 1957
254:
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518:
481:
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also patrolled the town to evict undesirable foreign visitors.
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218:
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156:
948:
refers to a vigil or watch, and is uniformly a nocturnal one.
837:
How to change your mind : the new science of psychedelics
546:
493:
374:
simply to find God. They were always taken to cure the sick.
307:
with her. Wasson was the first outsider to take part in the
132:
598:
The Mexican counterculture has an affinity for Sabina. The
292:
is seen as a purification and a communion with the sacred.
890:"Ethical Concerns about Psilocybin Intellectual Property"
512:
brought psilocybin tablets to María Sabina and the first
137:
A photo of María Sabina taken in Huautla, Oaxaca, Mexico.
585:
And I come going from place to place from the origin...
492:(Latin), written in the 16th century, and in the Three
1102:"Inside the Movement to Decolonize Psychedelic Pharma"
1680:
Refried Elvis: The Rise of the Mexican Counterculture
1626:. Victoria Reifler Bricker (General Editor). Austin:
1536:
1008:"The Tragedy of Maria Sabina | Singing to the Plants"
644:, about his experience meeting Maria Sabina in 1982.
264:
1404:
Teonanácatl: A Bibliography of Entheogenic Mushrooms
580:
I am a shepherdess and I come with my shepherd, says
1544:
Between Worlds: Interpreters, Guides, and Survivors
887:
675:
576:
I am the shepherdess who is beneath the water, says
572:
I am the woman Book that is beneath the water, says
49:. Unsourced material may be challenged and removed.
1703:Mushroom Ceremony of the Mazatec Indians of Mexico
1541:
1491:Conversaciones con María Sabina y Otros Curanderos
1378:María Sabina: Saint Mother of the Sacred Mushrooms
1717:Recorded (on July 21/22, 1956) and produced with
1199:
749:"On María Sabina, one of Mexico's greatest poets"
1743:
1128:Shroom: A Cultural History of the Magic Mushroom
704:of Huautla. None of my ancestors knew their age.
682:Sabina, María (2003). Rothenberg, Jerome (ed.).
1447:
1369:
1375:
651:has recorded a song in honor of María Sabina.
578:I am the woman who shepherds the immense, says
503:
1308:
951:, as defined in the Real Academia Española's
1618:Monaghan, John D.; Jeffrey H. Cohen (2000).
1419:Vida de María Sabina: la sabia de los hongos
1152:Vida de María Sabina: la sabia de los hongos
970:María Sabina and Her Mazatec Mushroom Velada
894:ACS Pharmacology & Translational Science
467:The entheogenic use of the sacred mushrooms
458:María Sabina and her Mazatec Mushroom Velada
1130:. London: Faber and Faber. pp. 97–98.
984:Vida de María Sabina La Sabia de los Hongos
721:Vida de María Sabina La Sabia de los Hongos
629:on the track "Tres Marías", from the Album
413:. Another book on her song-poem chants was
475:. By her meeting R. Gordon Wasson and her
1314:
1027:
921:
778:
574:I am the woman of the populous town, says
109:Learn how and when to remove this message
1402:Allen, John W., and Jochen Gartz, 2002.
1343:Luzmila Carpio - Homenaje a María Sabina
1239:
1070:
1021:
427:
194:(22 July 1894 – 22 November 1985) was a
1318:María Sabina: en busca del Cristo Negro
1144:
1125:
1119:
1033:"Wasson and the Psychedelic Revolution"
981:
746:
718:
642:Maria Sabina: en busca del Cristo Negro
471:practiced by María Sabina had roots in
1744:
1584:(in Spanish) (22nd ed.). Madrid:
834:
784:
681:
1620:"Thirty Years of Oaxacan Ethnography"
1096:
1094:
1732:Maria Sabina and Visionary Mushrooms
1268:Psychedelics Encyclopedia, p 237–238
883:
881:
879:
877:
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873:
830:
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824:
771:
769:
742:
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712:
612:un símbolo de la sabiduría y el amor
540:
243:, though this was not her intent.
47:adding citations to reliable sources
18:
1071:Feinberg, Benjamin (January 2010).
614:" ("a symbol of wisdom and love").
16:Mexican shaman and poet (1894–1985)
13:
1182:"What Future for Magic Mushrooms?"
1091:
590:
265:Interaction with the Western world
14:
1798:
1694:
1581:Diccionario de la lengua española
1434:María Sabina: her Life and Chants
1304:María Sabina: her Life and Chants
953:Diccionario de la lengua española
870:
821:
766:
737:
709:
583:Because everything has its origin
561:Because I can swim in the immense
246:
1656:Rothenberg, Jerome, ed. (2003).
1452:(in Spanish). Mexico: Grijalbo.
1061:; Monaghan & Cohen 2000: 165
972:(1974). See Karttunen 1994: 225.
867:"Sabina Rothenberg 2003, pp. 3–8
753:Voices Magazine, British Council
747:Aridjis, Chloe (30 March 2015).
131:
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567:Because I am the sacred opossum
563:Because I can swim in all forms
508:In 1958, the French mycologist
34:needs additional citations for
1171:Sabina Rothenberg 2003, p. xvi
938:
861:
411:The Uniqueness of María Sabina
1:
1077:. University of Texas Press.
839:. Great Britain: Allen Lane.
775:"Sabina Rothenberg 2003, p. x
569:Because I am the Lord opossum
565:Because I am the launch woman
454:Russia, Mushrooms and History
419:The Sacred Mushroom of Mexico
338:Russia, Mushrooms and History
192:María Sabina Magdalena García
1474:Feinberg, Benjamin, (2003).
1450:Huautla en tiempo de hippies
1370:General and cited references
669:
7:
1523:Hallucinogens and Shamanism
1489:Gonzáles, Enrique, (1992).
1315:Cesaretti, Gusmano (2014).
504:Use of synthetic entheogens
370:Before Wasson, nobody took
225:, were based on the use of
10:
1803:
1360:"Excerpt of Carne de Dios"
654:Mexican poet and novelist
334:Seeking the Magic Mushroom
1782:Shamanism of the Americas
1721:.<ref>Staff writer.
1719:Valentina Pavlovna Wasson
1628:University of Texas Press
1509:"¿Qué nombre le ponemos?"
1432:Estrada, Álvaro, (1981).
1321:(in Spanish). Conaculta.
799:10.1007/s12231-008-9033-8
490:Vindobonensis Mexicanus I
407:The Mushrooms of Language
179:
167:
142:
130:
123:
1762:Indigenous Mexican women
1658:María Sabina: Selections
1550:Rutgers University Press
1521:Harner, Michael J., ed.
1507:Guerrero, Rita, (n.d.).
1448:Estrada, Álvaro (1996).
1417:Estrada, Álvaro, (1976)
1150:Estrada, Álvaro (1976).
982:Estrada, Álvaro (1977).
906:10.1021/acsptsci.0c00171
835:Pollan, Michael (2018).
719:Estrada, Álvaro (1977).
685:María Sabina: Selections
606:is named after her, and
415:María Sabina: Selections
1517:History of Santa Sabina
1376:Allen, John W. (1997).
1586:Editorial Espasa Calpe
1126:Letcher, Andy (2006).
636:Italian Photographer,
588:
433:
423:Los Hongos Alucinantes
417:by Jerome Rothenberg.
376:
232:Psilocybe caerulescens
205:and poet who lived in
1678:Zolov, Eric, (1999).
1548:. New Brunswick, NJ:
1538:Karttunen, Frances E.
944:In Spanish, the noun
658:has written a novel,
558:
431:
368:
640:, published a book,
473:Pre-Columbian Mexico
227:psilocybin mushrooms
43:improve this article
1031:(18 January 2010).
1777:People from Oaxaca
1673:Ethnopharmacologia
1362:. 5 February 2019.
1242:Ethnopharmacologia
617:Mexican musician,
434:
332:magazine article,
313:Psilocybe mexicana
295:In 1955, American
207:Huautla de Jiménez
1328:978-607-516-690-2
1215:Scientia Fungorum
993:978-968-23-1518-3
846:978-0-241-29422-2
730:978-968-23-1518-3
695:978-0-520-23953-1
638:Gusmano Cesaretti
554:speak through her
541:Chants and poetry
469:(hongos sagrados)
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119:
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111:
93:
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1772:Mexican animists
1708:Folkways Records
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1611:(online version)
1606:. Archived from
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647:Bolivian singer
301:R. Gordon Wasson
271:R. Gordon Wasson
239:mushrooms among
209:, a town in the
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171:22 November 1985
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297:ethnomycologist
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54:Find sources:
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32:This article
30:
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20:
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1287:. Retrieved
1285:. 2020-10-14
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1190:. Retrieved
1188:. 2019-12-10
1186:Public Books
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1110:. Retrieved
1108:. 2020-10-29
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1037:the original
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1010:. 2008-02-17
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173:(1985-11-22)
153:22 July 1894
125:María Sabina
105:
99:January 2022
96:
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53:
41:Please help
36:verification
33:
1757:1985 deaths
1752:1888 births
1630:. pp.
1221:(19–28): 27
627:Deep Forest
619:Jorge Reyes
357:John Lennon
299:and banker
237:entheogenic
180:Nationality
1746:Categories
1289:2022-06-05
1192:2022-06-05
1112:2022-06-05
1014:2022-05-28
955:(RAE 2001)
855:1013590766
793:(3): 406.
510:Roger Heim
498:Xochimilco
486:Yuta Tnoho
403:curanderos
255:campesinos
241:westerners
149:1894-07-22
69:newspapers
1513:Chapter 3
1302:Estrada,
1244:(61): 12.
1225:20 August
1029:Carl Ruck
946:la velada
914:2575-9108
807:0013-0001
670:Citations
531:curandera
527:entheogen
436:The book
392:Federales
353:Bob Dylan
323:in 1958.
276:curandera
1706:(1957).
1650:42786223
1604:48657242
1578:(2001).
1568:28150669
1540:(1994).
1468:35986756
1396:39920921
1106:NEO.LIFE
1043:7 August
932:33860186
815:22085876
631:Comparsa
1632:150–178
1515:of the
1348:YouTube
964:It was
923:8033603
702:agencia
664:veladas
529:to the
477:veladas
462:veladas
399:veladas
381:MKUltra
349:hippies
223:veladas
196:Mazatec
184:Mexican
83:scholar
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758:28 May
727:
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623:Comala
608:El Tri
602:group
547:chants
523:indole
519:Sandoz
514:velada
494:Stelae
484:codex
482:Mixtec
446:velada
442:velada
359:, and
342:velada
309:velada
305:velada
290:velada
282:velada
219:Oaxaca
203:shaman
161:Mexico
157:Oaxaca
85:
78:
71:
64:
56:
1211:(PDF)
811:S2CID
199:sabia
90:JSTOR
76:books
1684:ISBN
1662:ISBN
1646:OCLC
1636:ISBN
1600:OCLC
1590:ISBN
1576:RAE
1564:OCLC
1554:ISBN
1527:ISBN
1495:ISBN
1480:ISBN
1464:OCLC
1454:ISBN
1438:ISBN
1423:ISBN
1408:ISBN
1392:OCLC
1382:ISBN
1323:ISBN
1227:2020
1156:ISBN
1132:ISBN
1079:ISBN
1045:2020
988:ISBN
928:PMID
910:ISSN
851:OCLC
841:ISBN
803:ISSN
760:2022
725:ISBN
690:ISBN
401:and
329:Life
168:Died
143:Born
62:news
1346:on
918:PMC
902:doi
795:doi
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488:or
217:of
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