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María Sabina (July 22, 1894〔Rothenberg, Jerome, with Alvaro Estrada. 2003. The Life" in María Sabina: Selections. University of California Press. 2003. p.3 "I don't know what year I was born, but my mother, Maria Concepción, told me that it was the morning of the day that they celebrate the Virgin Magdalene there in Río Santiago, an ''agencia'' of Huautla. None of my ancestors knew their age."〕 – November 23, 1985) was a Mazatec curandera who lived her entire life in a modest dwelling in the Sierra Mazateca of southern Mexico.〔Rothenberg, Jerome. 2003. "Editor's Preface" in María Sabina: Selections. University of California Press. p. X〕 Her practice was based on the use of the various species of native psilocybe mushrooms, such as ''Psilocybe mexicana''. == Her life == María Sabina was born outside of Huautla de Jimenez in the Sierra Mazateca towards the end of the 19th century, perhaps in 1894 although Sabina herself was not sure. Her parents were both humble campesinos, her mother María Concepcion and her father Crisanto Feliciano, who died from an illness when she was three years old. She had a younger sister María Ana. Her grandfather and great grandfather on her father's side were also wise men, skilled in using the mushroom to communicate with God. After the death of her father her mother took the family to live with her parents, and Sabina grew up in the house of her maternal grandparents.〔Rothenberg, Jerome, with Alvaro Estrada. 2003. The Life" in María Sabina: Selections. University of California Press. p. 3–8〕 María Sabina was the first contemporary Mexican curandera, defined as a native shaman, to allow Westerners to participate in the healing vigil that became known as the ''velada'',〔In Spanish, the noun ''la velada'' refers to a vigil or watch, and is uniformly a nocturnal one. ("Acción y efecto de velar" ), as defined in the Real Academia Española's ''Diccionario de la lengua española'' (RAE 2001)〕〔It was R. Gordon Wasson who used the term by which it has since become generally known, when he first wrote about the ritual in ''María Sabina and Her Mazatec Mushroom Velada'' (1974). See Karttunen 1994: 225.〕 where all participants partake of the psilocybin mushroom as a sacrament to open the gates of the mind. The velada is seen as a purification and as a communion with the sacred. In 1955, the US ethnomycologist and banker R. Gordon Wasson visited María Sabina's hometown of Huautla de Jimenez, Oaxaca, and participated in a velada with her. He also brought spores of the fungus, which he identified as ''Psilocybe mexicana'', to Paris. The fungus was cultivated in Europe and its active ingredient was duplicated as the chemical psilocybin in the laboratory by Swiss chemist Albert Hofmann in 1958. US youth began seeking out María Sabina and the "holy children" as early as 1962, and in the years that followed, thousands of counterculture mushroom seekers, scientists, and others arrived in the Sierra Mazateca, and many met her.〔Estrada 1996 ''passim''; Monaghan & Cohen 2000: 165〕 By 1967 more than 70 people from the US, Canada, and Western Europe were renting cabins in neighboring villages. Many of them went there directly after reading "Seeking the Magic Mushroom", a 1957 ''Life'' magazine article written by Wasson about his experiences. Sabina cultivated relationships with several of them, including Wasson, who became something of a friend. Many 1960s celebrities visited María Sabina, including rock stars such as Bob Dylan, John Lennon, Mick Jagger and Keith Richards. While she was initially hospitable to the truth seekers thronging to her, their lack of respect for the sacred and traditional purposes caused María Sabina to remark:
As the community was besieged by Westerners wanting to experience the mushroom induced hallucinations, Sabina attracted attention by the Mexican police who thought that she sold drugs to the foreigners. The unwanted attention completely altered the social dynamics of the Mazatec community and threatened to terminate the Mazatec custom. The community blamed Sabina, and she was ostracized in the community and had her house burned down. Sabina later regretted having introduced Wasson to the practice, but Wasson contended that his only intention was to contribute to the sum of human knowledge.〔Estrada, Álvaro, (1976) ''Vida de María Sabina: la sabia de los hongos'' (ISBN 968-23-0513-6) 〕〔Rothenberg, Jerome. 2003. "Editor's Preface" in María Sabina: Selections. University of California Press. p. XVI〕 Late in life, María Sabina became bitter about her many misfortunes, and how others had profited from her name.〔Rothenberg, Jerome. 2003. "Editor's Preface" in María Sabina: Selections. University of California Press. p. XIV-XVI〕 She also felt that the ceremony of the velada had been desecrated and irremediably polluted by the hedonistic use of the mushrooms:
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