Peyote and Native American CulturePeyote was originally described in 1560, however it was not until the mid-nineteenth century that botanists were able to conduct field research and correctly classify the cactus (Anderson, 1980). Field studies have concluded that there are two distinct populations of peyote representing two species. The first and most common, Lophophora williamsii, extends from southern Texas to the Mexican state of San Luis Potosi. The second and less common of the two species is Lophophora difusa, which grows in the drier soils of the Mexican state of Queretaro. This species differs from the more common species because it "is yellowish-green in color rather than blue-green, lacks any type of ribs or furrows, has poorly developed podaria (high humps), and is a softer, more succulent plant." . ” (Anderson 1980). Native Americans use peyote in their religious practices because of its psychoactive properties, and it is usually consumed in the form of mescal buttons, the dried brown pieces of the upper part of the cactus (Lewis, 1977). The Peyote religion is ancient in its origin and spread from Mexico, to the north, in the mid-1800s, at a time when Native Americans were in desperate need of spiritual strength and enlightenment, Native Americans were confined to reservations overseen by the military authority, while many of their ritual practices and traditions were considered illegal. Origin stories regarding the practice of the peyote ritual vary, however they all encompass a common theme, namely that the "Supernatural" took pity on those who were. persecuted and communicated spiritually to the Native Americans through the journey experienced under the chemical effects of peyote (Steltenka.. .... in the center of the paper ... is an escape from the world created by the white man. The impact that this plant has had on civilization is that for some it is just a way out, it is their escape vehicle to guide them out of the material world and down the peyote road. Bibliography Anderson, E. 1980. Peyote, The Divine Cactus Arizona: University of Arizona Press. Boyer, B., Boyer, R., & Basehart, H. 1973. Hallucinogens. and Shamanism M. Hamer, Ed. England: Oxford University Press.Csordas, T., Kiyaani, M. 1997, March On the Peyote Road, 106,48.Lewis, W. 1977, Medical Botany York: Wiley.Steltenkamp, ​​​M. 1982. The Sacred Vision New Jersey: Paulist Press.Stewart, 0. 1987. Peyote Religion. Oklahoma: University of Oklahoma Press.Swan, D. 1998. Early Osage Peyotism. Plains Anthropologist, 43(163), 51-71. Unknown, The Peyote Religion. www.peyote.net.