Oliloqui literally means that which turns, alluding to the snake-like windings of the vine's tendrils. When consumed, the seeds of the vine induce a powerful LSD-like experience that, according to ethnobotanist Christian Ratsch, is sought out to this day by practitioners of Western sexual magick such as that espoused by British occultist Aleister Crowley. The seeds are traditionally used ceremonially for healing, visionary, and initiatory purposes, and are prepared by being ground into a powder before being combined with water to produce a powerfully inebriating, psychedelic potion. The seeds have also been known to be added in small amounts to alcoholic libations such as mezcal. Argyreia nervosa or Hawaiian Baby Woodrose seeds, also of the Convolvulaceae family, are known to have been employed toward similar if not identical ends among the Huna shaman of ancient Hawaii. A species of the genus Ipomoea jalapa or purga, also features prominently in the African-American folk magic tradition of Hoodoo, where the dried roots of the plant are carried as High John the Conqueror amulets.
The formidable effects of oliloqui were noted in the colonial Florentine Codex from the 16th century:
“It inebriates one; it makes one crazy, stirs one up, makes one mad, makes one possessed. He who eats of it, he who drinks of it, sees many things that will make him afraid to a high degree. He is truly terrified of the great snake that he sees for this reason.”
Francisco Hernandez, the famous Spanish physician, also discussed oliloqui in his book Rerum Medicarum Novae Hispaniae Thesarus.
“When the priests of the indians wish to commune with the spirits of the dead, they eat these seeds to induce a delerium and then see thousands of satanic figures and phantoms around them.”
And, after testing the effects of the seeds on human subjects during studies conducted in the early 1990s, research indicated that
“Ingesting 60 - 100 seeds led to apathy, indifference, and increased sensitivity to optical stimuli. After some four hours, there followed a longer-lasting phase of relaxation and well-being.”
As Aldous Huxley once mused in The Doors of Perception in regards to mescaline, under the spell of oliloqui it is as though the reducing valve or funnel which normally would filter out superfluous sensory data from “Mind at Large” and allow one to focus on a single matter has been suddenly widened or removed from one’s faculties altogether. The final hours of the experience are often characterized by what is classically described as ego death.
The psychedelic experience cannot be described; not really. The entheogenic realm is the very thing to which the phrase ineffable mysteries refers. The ineffable mysteries cannot be shared or even comprehended in their fullness except by one has obtained gnosis from experiencing those mysteries directly. Such a person was called in the Eleusinian Mysteries an Epopt or Seer, and the corresponding injunction of secrecy in the Mysteries likely alludes to the very real inability on the part of the Epopt to communicate the experience successfully.
Where the Eleusinian Mysteries have not been practiced as such for some two thousand years, there exists to this day certain Mesoamericans who employ ergotine alkaloids to similar ends. While modern day Freemasonry has no demonstrable ties to the ancient Aztecs, their culture is one to which we might look in order to better understand the potential role of ergot in the mysteries celebrated at Eleusis as well as perhaps in Freemasonry, where the secret of the ergot fungus appears to have been symbolically preserved in the form of a threshing floor, a mysterious password, and an allegorical sheaf of wheat suspended next to a waterfall.
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|Re: Oliloqui, Vine of the Serpent||836||P.D. Newman||30-Jan-18 20:46|