Haoma and Harmaline: The Botanical Identity of the Indo-Iranian Sacred Hallucinogen “soma” and Its Legacy in Religion, Language, and Middle-Eastern . Haoma and Harmaline: The Botanical Identity of the Indo-Iranian Sacred Hallucinogen “Soma” and Its Legacy in Religion, Language, and Middle Eastern . Haoma is a divine plant in Zoroastrianism and in later Persian culture and mythology. Haoma has its origins in Indo-Iranian religion and is the cognate of Vedic.
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In the Denkird VII 3.
Haoma & Harmaline
It is used against colic, sciatica and coxalgia in a pubic compress. This Jashan is harmalibe on the day Behman of the month Behman. In the Avestan Yasna liturgy Zoroaster is said to come to the drinker of haoma Yasna 8.
When specificity is desired, the more explicit ab-i mardi as in our verse anf ab-i mardan ‘fluid of males’ is employed. This institution reflects a period when grasses were ordinarily heaped up to form cushions.
Haoma and Harmaline (Flattery & Schwartz ) – Harmalas – Welcome to the DMT-Nexus
One of these plants presumably represents sauma while the other represents a secondary constituent, or additive, to the primary drug. David Stophlet FlatteryMartin Schwartz. I’m personally inclined to believe that it was a species of ephedra, though I don’t dare to hope there will ever be enough evidence on which to hakma or deny that suspicion.
Harmaliine material 52 Haoma and Harmaline, Part I prevailing religion. However, there remains one important aspect of the use of harmel which does not at first seem to accord with the use of sauma, namely the burn- ing of the seeds of Peganum harmate in folk religion, in contrast with the Avestan extraction and drinking of haoma.
Encounters with human incarnations of plants are often reported by yage users; indeed, the skills of the yage healers studied by Luna and are only learned by means of encounters after drinking yag6 with a human incarnation of the Banistcriopsis plant.
R or Galen c. Vestiges of the distinction of harmel as a sacred plant exist among all Iranian peoples. The role of syrian rue in Persian folk religion is also quite intriguing regardless of its potential connection to the soma complex. Skr was translated ‘syrup’ by E. To this infusion add three ounces of honey and two ounces of sesame oil.
These verses assert that the use of harmel is sanctioned by the most revered sources of religious authority in Islamic Iran.
Have a personal encounter with a seemingly autonomous entity after taking DMT? The oral application of the plant was here probably connected with efficacy of speech, just as binding the plant onto the arm as attributed to Indra was thought to confer victorious strength. For Pseudo-Dcmocritus’ statement that the Persian kings drank theombrotion to increase the sense of justice, cf.
Zoroastrian priests in Iran make the ab-zohr offering with a mixture consisting of grains, fruits, garlic, milk and Ruta graveolens; 19 this mixture then seems to serve in the place of the pomegranate-Ephedra mixture in representing sauma.
Selected pages Title Page. The connection of haoma with apofifg, is. On the other hand. II, is translated by Bailey While intoxicant use was limited to specialists, ilw property of chief popular interest was the sacred power sauma’s psychoactive use proved it to possess. Both kinds take a hallucinogenic drink, whose Jivaro name is -Memo, in order to enter the supernatural world. Yet these mean- ings would be oddly vague as designations of fuel plants. Mallik it Mohair Sauma was the sacred i.
The disintegration of the Proto-Indo-Iranian unity culminated in the emigration of those groups that eventually became the Indo-Aryans. Copyrighted material Persistence of the Sautna Rites 97 IAt this point the zaotar consumes the drdn and then harmalind Yasna 8.
Staff View: Haoma and harmaline :
Ephedra, is burned as fuel incense which Boyce Despite being commonly desig- nated haoma and the like. This theory seems to be an elaboration ol the historically uncritical view of pious Brahmans that the Vedas reflect a golden age which ended when the gods withdrew from this wicked world, taking with them the source of divine ecstasy, the soma plant.
Traditional Persian botany, however, regards Peganum harmala and Ruta graveolens as, respectively, the wild and cultivated species of the same genus, and since both plants have become widely known in India largely through their introduction by way of Iran, this taxonomy prevails in India as well.
The very end of the Safta d Bambra recommends the preparation of Peganum harmala for a purpose quite different from the apolropaic healing with which the invocation is otherwise concerned: Except in the coastal districts of Anatolia, Syria and Palestine and parts of central and southern Arabia, species of the genus Ruta i-e.
This would be consistent with the distribution of these Ephedra species as well as with the fact that Indo-lranian culture developed around the herding of cattle. Thou O sprig, givest salvation and not perdition, for thou make them strong and art a healer, thou workest healing and yieldest not Ruta graveolens, is not Iranian al all.
Because of supplying this 6- The quantity of harmaline may be twice that of harmine in seeds collected in January, with the ratio between the two alkaloids reversed in June Kamcl et al. Read it over them and administer the potion to a woman that desires to bring forth a child and for one that desires to have childrenHowever, this meaning also seems to occur for the name of a righteous person whose mem- ory is revered, Pouru. Nerangistan f, ; Pahlavi Rivayat Zand i Wahman Yasht Hence it is probable that there has been a continuity of Pro to- 1 ndo- Iranian and Iranian ethnobotanical traditions absent in India.
A reality view of this kind creates a particularly strong demand for specialists who can cross over into the supernatural world at will to deal with the forces that influence and even determine the events of the waking life- The specialists, called “shamans” by anthropologists, arc recognized by the Jivaro as being of two types: May thy intoxications move lightly.
Anklesaria and H. This information, like most of the details on Iranian ritual, comes from Mary Boyce, who made a unique study ol the practices in Zoroastrian villages in That the purpose of soma was to gain experience on alternative planes in order to bring back messages from Deity and to communicate authority from the spiritual realms for social teachings is a particularly convincing haima for something a little stronger than epehedrine.