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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This symbolic purification is also evident in Yasna Although the word sudabZsadab is likely Iranian and seems itself to link Peganum harmala with sauma, see It is difficult to believe that any long-standing practice credited with accomplishing this end would not have been made use of within Zoroastrianism. Yet these mean- ings would be oddly vague as designations of fuel plants.

Stem diamerter up to 8 cm. In fact spanta’ actually is adjective of haoma- at Visperad 9. Persian IsfandarmuS of which isfand is haarmaline modern abbreviation!

Haoma & Harmaline

On his authority we must conclude, against Henning, that the place of isfand in the Iranian tradition is not to be assigned to mere witchcraft. The same individuals who felt at ease in this reality — being able to walk, write or talk with comfort— were those who felt at ease in their visions, these not being nightmares but beautiful scenes.

Obviously this would suit the name of a plant at issue in Videvdad The linguistic root of the word haomahu-and of somasu-suggests ‘press’ or ‘pound’. At the end of the world a final Yasna will be performed in which the bull Ha5ayuS will be slaughtered and its fat mixed with the “white haoma” to provide the draught of immortality for the In the present context asito may be either nominative plural of a root-stem asit- or nominative singular of the participle asita- r agreeing with drafSo.

From a root ‘sau ‘to extract’; the formation of Proto-lndo-Ironian ‘sauma’ Is reexamined below.

Haoma and Harmaline (Flattery & Schwartz ) – Harmalas – Welcome to the DMT-Nexus

Since priests were thought to be able to bring benefits to human souls through sauma haom, one might as well have commissioned the priests to conduct a sauma ceremony on behalf of his soul even if the primary objective of employing priests was to have an animal killed and eaten in a feast, since the charges would be no more. If it should be a fact that DMT is produced in the lungs, I find it possible that controlled breathing exercises may highten the content of DMT in lungs or body.


The soma hymns could be expected to extol sauma intoxication regardless of how it was usually experienced or the purpose for which the drug was taken. Pakistan Forest Rcsoach Service This hadith is transparently Persian rather than Arabic in origin. The fact that the bahman of the earlier accounts has been emended to sapand in the Harmalie version shows that harmel was believed by Iranian priests to have at one time been consumed to achieve psychoactive results such as perfecting wisdom and intelligenceresults which are otherwise attributed in the literature of Zoroastrianism only to haoma.

Part of a series on Zoroastrianism Atar firea primary symbol of Zoroastrianism.

Full text of “Haoma & Harmaline”

Harmel seeds figure also as the critical elements in numerous amulets and the capsules containing yaoma seeds are strung together to make the panja see Figure 3 frequently displayed in conservative Iranian households cf. Particularly obscure here would be the relationship it introduces between the supposedly fluttering consumers of haomaand the “speaker” ‘me’ whose experiences of intoxication is the topic of the text. Because of the similar appearance of the soma of present-day Indian hoama i.

Peganurn harmala was early known elsewhere in Western Asia; its Akkadian name was apparently Sibburralu Von Soden Maselans i Crivxs Historically, sauma seems not to have been essential lo the magic of Indian priests- Sauma itself was doubtless potentially useful for such purposes, but the power attributed to sauma would presumably have been regarded as inherent rather than due to special priestly knowledge, and access to the plant by nonpriesis, and particularly by non-Aryans and the intended victims of Vedic magic, would only have lessened the relative advantage of the Aryan priests in the conduct of magic Whether or not sauma grew in India or nad at a great distance from it, access to the plant by Indians would have been the same for har,aline priests and their enemies alike.


These verses assert that the use of harmel is sanctioned by the most revered sources of religious authority in Islamic Iran.

Consequently, although it is certain that it was sometimes essential to have animals killed harmalline food, and this must have involved hiring priests to do it, there is no direct attestation of the employment of priests solely for this purpose.

Ephedra is without suitable psychoactive polential in fact and is not regarded in traditional ethnobotany as having any psychoac- tive properties at all and. The eagle discovered them both, Indra consumed both. PNG 9kb downloaded 79 time harmalije.

Later, it was discovered that a number of Iranian languages and Persian dialects have hom or similar terms as the local name for harmapine variant of Ephedra. Other editions – View all Haoma and Harmaline: If we look at religons and spirituality this is often a commen practis either in the form of repeating gods name or in the form of breathing exercises like meditation.

U Further I abjure thee, glorious medicine, by the male gods and female astartes by Shamish the sun that shineth on thee: Atar firea primary symbol of Zoroastrianism. It cannot be supposed that a universal, spontaneous transition from using sauma to using substitute plants occurred as soon as the plant completely disappeared, nor can it be supposed, alternatively, that there was a unanimous and universal conspiracy of priests in both India and Iran to replace the missing sauma and, saying nothing publicly about the change, proceed as before.

Vie as apotrojMic incense: Although the fact has gone largely unnoticed, there is evidence for the burning of sauma both in Zoroastrian rituals and in the Avesla, indeed in the very earliest Iranian sources, the Gathas.

According to tradition, Zoroaster received his revelation on a riverbank while preparing parahaoma for the Ab-Zohr Zatspram