368 Peyote
became confused, and the issue was a matter of controversy when this book
was written.
The religion of Peyotism (of which the Native American Church is but one
variety) is a topic beyond the scope of this book, but drug-induced visions
are only one part of the practitioners’ way of life. Observers have noted that
Peyotism can be an effective way of dealing with addiction to alcohol and
opiates. Traditional peyote use occurs in a group context, a social gathering
of persons sharing and furthering the same beliefs and goals. A solitary user
estranged from such a setting is likely to have a far different peyote experi-
ence. For instance, one element of a peyote session can be nervousness and
fear, emotions that may have different impacts depending on whether a user
is alone or is with a group of reassuring and supportive persons. A researcher
with the Indian Health Service of the U.S. Public Health Service estimated that
traditional peyote usage produced bad psychological experiences once in
70,000 doses, a safety record that the researcher attributed to the social context
of traditional use. Physical damage has not been noted from traditional use.
Drawbacks.Chills, muscle tension, nausea, and vomiting are typical un-
wanted peyote effects.
Abuse factors.A study published in the 1950s concluded that peyote tol-
erance, dependence, and craving did not occur from traditional usage—a find-
ing supported by other authorities as well. A canine experiment showed that
tolerance to the vomiting effect occurred if dogs received daily peyote for a
year.
Drug interactions.Not enough scientific information to report.
Cancer.Not enough scientific information to report.
Pregnancy.Peyote has caused birth defects in hamsters. A study comparing
peyote users to nonusers from the same Indian group found no increase in
chromosome damage among the users.
Additional information.Peyote is sometimes called “mescal,” which is also
the name of an alcoholic beverage. The two substances are different, and the
beverage has no connection with peyote. Likewise “mescal beans” are an al-
ternative peyote name and also the name of a nonhallucinogenic food.
Additional scientific information may be found in:Bergman, R.L. “Navajo Peyote Use: Its Apparent Safety.”American Journal of Psychiatry
128 (1971): 695–99.
Boyer, L.B., R.M. Boyer, and H.W. Basehart. “Shamanism and Peyote Use among the
Apaches of the Mescalero Indian Reservation.” InHallucinogens and Shamanism,
ed. M.J. Harner, 53–66. New York: Oxford University Press, 1973.
Bruhn, J.G. “Mescaline Use for 5700 Years.”Lancet359 (2002): 1866.
Ellis, H. “Mescal: A New Artificial Paradise.”The Contemporary Review71 (1897). Re-
printed in Smithsonian Institution’sAnnual Report 1897. Washington, DC: Au-
thor, 1898. 537–48.
Huttlinger, K.W., and D. Tanner. “The Peyote Way: Implications for Culture Care The-
ory.”Journal of Transcultural Nursing5, no. 2 (1994): 5–11.
Kapadia, G.J., and M.B.E. Fayez. “Peyote Constituents: Chemistry, Biogenesis, and Bi-
ological Effects.”Journal of Pharmaceutical Sciences59 (1970): 1699–1727.
La Barre, W. “Peyotl and Mescaline.”Journal of Psychedelic Drugs11 (1979): 33–39.