Harvest the stems of large cacti and slice them like you cut bread. These fragments are boiled in water for up to 7 hours, often with the addition of other plants such as the genus Mandala. Before ingesting plants, a strict diet should be followed: animal fats, fats, salts, peppers, and entangled plant fragments (such as legumes and vines of other legumes) should be followed (Schultes and Winkelman 1995, 227).
The way to eat San Pedro cacti is through the nose. Tobacco is often used in conjunction with the San Pedro cactus, as users believe it enhances the efficacy of the cactus, with a refreshing, visual, imaginative and visual effect. The psychotomimetic effect of the San Pedro cactus is produced by the alkaloid Mescaline (same as Paote). Crosby and McLaughlin (1973, 416) argue that the alkaloid concentrations in the two cacti are similar, but Shulgin (1979, 42) claims that the Mescaline in the San Pedro cactus contains only one-tenth of the amount of udonna. Shulkin further noted that a related species called Echinopis peruviana had about the same content of mescalin as Echinopis peruviana; It is known by some as the male San Pedro palm.
Mescaline is also found in several other cactus of the genus Echinopsis (Trichocereus), including the Cusco pill (E. Cusco). cuzcoensis), E. deserticola), E. tacaquirensis) and E. Amaru (E. uyupampensis）（syn. E. valida) (Agurel et al., 1971; Shulgin 1979). The effect of the mescalin ingredients of these plants is the same as described in the Paoute palm (black feather jade). Marlene Dobkin (1968, 192) observed in an early study on the use of San Pedro cacti in mestizo (mainly Latino, of mixed European and Native American descent) that eating cacti causes nausea and vomiting, but that these are "important for removing impurities from the patient's body." Davis (1983, 375) commented that the participants had the lowest degree of intoxication in the rituals he witnessed.
The ritual consists of a two-part, all-night "healing" scene. The first shaman, led by a shaman under the influence of the San Pedro cactus, lasted about 2 hours and included singing, praying, and whistling. In the first stage, the sorcerers take the cause of the patient's illness and how best to cure it (a bit like the ancient continental homecoming technique). Patients and wizarding assistants also smoke San Pedro cacti and tobacco through their noses. At the end of the first lesson, everyone drinks a cup of San Pedro tea or infusion. The second stage is when shamans treat patients by using various folk medicines extracted from plants (Davis, 1983, 367). Cactus "allows the wizards to emerge as latent and recreates all aspects of the patient's daily life to find the root of the disease." (Schultes and Winkelman 1995, 228). Like Paote, the San Pedro cactus seems to have built a bridge between traditional culture ("preAnglo" before the anagramm of Anglo culture) and modern society. As one sorcerer put it, "The San Pedro cactus is always in tune with the saints, possessing the power of angels, the power of might or being, the solemnity and the power of nature" (Sharon, 1972, 121).
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