Friday, July 06, 2012

Opinion: How Journalists Use Hate for Profit By Charles Garcia

http://latino.foxnews.com/latino/politics/2012/07/05/how-journalists-use-hate-for-profit/



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Thursday, July 05, 2012

Wired 8.05: Terence McKenna's Last Trip

Wired 8.05: Terence McKenna's Last Triphttp://zazenlife.com/wp-content/uploads/2011/11/terence_mckenna.jpg
Issue 8.05 | May 2000

The "altered statesman" emerged from Leary's long shadow to push a magical blend of psychedelics, technology, and revelatory rap. He had less time than he knew.
By Erik Davis

In May 1999, the psychedelic bard Terence McKenna returned to his jungle hideaway on Hawaii's Big Island after six weeks on the road. He was relieved to be home. Since claiming the mantle of Tripster King from Timothy Leary, McKenna has earned his keep as a stand-up shaman on the lecture circuit, regaling groups of psychonauts, seekers, and boho intellectuals with tales involving mushrooms, machine consciousness, and the approaching end of history. Weird stuff, and wonderfully told. But the teller was getting tired of the routine. A recluse at heart, McKenna wanted nothing more than to surf the Web, read, polish up some manuscripts, and enjoy the mellow pace of Hawaii with his new girlfriend, Christy Silness, a kind young woman he had met the year before at an ethnobotanical conference in the Yucatán.


Soon after McKenna arrived home, however, he was hit with ferocious headaches. He'd long suffered from migraines, but nothing in his 52 years could match the ice picks now skewering his skull. On May 22, after dragging himself to the john to vomit, McKenna's mind exploded. Hallucinations cut in like shards of glass; taste and smell were bent out of shape; and he was swallowed up by a labyrinth that, as he later put it, "somehow partook of last week's dreams, next week's fears, and a small restaurant in Dublin." Then his blood pressure dropped and he collapsed, the victim of a brain seizure.


When McKenna came to, he was flat on his back, staring at the ceiling as his extremely agitated girlfriend called 911. Then he swooned again. In addition to being much younger than McKenna, Silness is also much shorter, but somehow she managed to load his lanky, 6'2" frame into their truck and drive down the mountain to meet an ambulance. To keep McKenna awake, she coaxed him into reciting a poem his grandfather used to chant, "The Cremation of Sam McGee." But then a grand mal hit, and McKenna was out cold.


The ambulance guys knew McKenna's rep and were convinced he had OD'd. But a CAT scan in Kona revealed the presence of a walnut-sized tumor buried deep in McKenna's right frontal cortex. The growth was diagnosed as a glioblastoma multiforme (GBM), the most malignant of brain tumors. To McKenna's amazement, his doctor described the thing as a "fruiting body" that sent "mycelia" throughout the surrounding tissue - mycological lingo straight out of theMagic Mushroom Grower's Guide that McKenna had published in 1975 with his brother, Dennis, an ethnobotanist. The rest was less amusing: Without treatment, McKenna would die within a month. With treatment, the prognosis was six months. "No one escapes," said the doctor.


McKenna was facing something that no shaman's rattle or peyote button was going to cure. With barely time to breathe, he had to choose from among chemotherapy, radiation treatment, and the gamma knife - a machine that could blast the tumor with 201 converging beams of cobalt radiation.

At the same time, friends and comrades were stalking more ethereal treatments. On the Big Island, Hali Makua, a Grand Kahuna of Polynesia, hiked up the side of the Mauna Loa volcano. He meditated about McKenna and was illuminated with a handful of Hawaiian power words, words that he later phoned in to his ailing friend.

From the wilds of Nevada, paranormal radio jock Art Bell was planning a different kind of intervention. Bell went on the air and asked his 13 million listeners to participate in "great experiment no. 8." At 2 pm Pacific time on Sunday, May 30, Bell's listeners sent McKenna a mass blast of good vibrations. "It's not something I really believe in," says McKenna. "But I am much more sympathetic to the idea of a huge morphogenetic field affecting your health than the idea that one inspired healer could do it."

Even after he went under the gamma knife, McKenna couldn't quite believe what was happening to him. "There are
only about 1,000 of these GBMs a year, so it's a rare disease. I never won anything before - why now?" Like everybody else, he suspected a lifetime of exotic drug use may have been to blame.

"So what about it?" he asked his doctors. "You wanna hammer on me about that?" They assured him there was no causal link.
"So what about 35 years of daily dope smoking?" he asked. They pointed to studies suggesting that cannabis may actually shrink tumors.
"Listen," McKenna told them, "if cannabis shrinks tumors, we would not be having this conversation."

Word of McKenna's condition spread like taser fire through the listservs that are the backbone of the psychedelic community. The suddenness of his illness freaked these folks out. "It was almost like the night when Howard Cosell came onMonday Night Football and said John Lennon had been shot," says Jordan Gruber, an attorney who works at NASA and the founder of Enlightenment.com, a Web site devoted to spiritual psychology. "It was a similar sort of terrible shock to the nervous system." Within 36 hours of his seizure, 1,400 messages poured into McKenna's email box. (A typical missive: "I love you for who you are and are becoming and all of what you have meant to so much of humanity.") Over the next week, almost 1,000 emails came in each day.

This flood of digital well-wishing is testament to McKenna's stature in the world of psychedelics, a largely underground realm that includes the ravers, old hippies, and New Agers one might expect, but also a surprising number of people who live basically straight lives, especially when compared with the users of the '60s.

Psychedelics are far more controversial than Prozac or even pot - LSD and mushrooms are illegal, of course, and the government regulates them as closely as it does heroin and cocaine - but they have nonetheless wormed their way into many mainstream lives. According to Scott O. Moore, CEO of Slam Media and managing editor of the psychedelic journalThe Resonance Project, "Today's users are surgeons, bankers, physicists, computer programmers. They are productive members of society. You can't point your finger at them and say they've dropped out."

McKenna serves as this hidden world's most visible "altered statesman." He has written five books - two with his brother - and has developed a worldwide following. Brainy, eloquent, and hilarious, McKenna applies his Irish gift of gab to making a simple case: Going through life without trying psychedelics is like going through life without having sex. For McKenna, mushrooms and DMT do more than force up the remains of last night's dream; they uncover the programming language of mind and cosmos.

"The psychedelic experience is not the equivalent of a dust bunny under your psychic bed," says McKenna. "It's a product of the fractal laws that govern the world at an informational level. There is no deeper truth."

McKenna is the most loved psychedelic barnstormer since Timothy Leary, the self-appointed guru of LSD who died in 1996 amid a flurry of digital hype about online euthanasia and his plans - which he scrapped - to undergo cryonic preservation. Like McKenna, Leary was an intellectual entertainer, a carny barker hawking tickets to the molecular mind show. McKenna calls it "the harlequin role." At the same time, McKenna is a far mellower man than Leary. "I don't seek to live forever," he says, "and I don't want the removal of my head to become a Net event."

Leary spent the late '60s attempting to gather a hippie army under the notorious battle cry of "turn on, tune in, drop out." Taking his advice, McKenna headed east to India, where he bought Mahayana art and smuggled hashish until a stateside bust forced him into hiding in the wilds of Indonesia. In 1971, he and his brother went to the Amazon to hunt for ayahuasca, a legendary shamanic brew. But when they arrived at the Colombian village of La Chorera that spring, what they found were fields blanketed with Stropharia cubensis, aka magic mushrooms.

Within 36 hours of his seizure, 1,400 messages poured into McKenna's email in-box. The flood is testament to his underground stature.
In some ways, it was a turning point in American psychedelic culture. Back home, Leary's LSD shock troops had already disintegrated into harder drugs and bad vibes, and Leary himself was hiding out abroad after escaping from a US jail. Serious heads knew all about the psilocybin mushroom from scholarly books on shamanism, but no one in the US was eatingS. cubensis in the early '70s because no one had figured out how to cultivate them. After returning from South America, the McKennas discovered the secret, which they promptly published. Magic mushrooms were on the menu.

McKenna farmed 'shrooms into the 1980s. He could turn out 70 pounds of them every six weeks, like clockwork. The trade financed the middle-class existence of a relatively settled man. Then a good friend of his, an acid chemist, got busted. "They fucked him so terrifyingly that I saw I couldn't do this anymore. I had to work something else out." What McKenna worked out was "Terence McKenna," a charismatic talking head he marketed, slowly but successfully, to the cultural early adopters.

McKenna got his 15 minutes of fame when four of his books came out in rapid succession. His 1991 collection of essays,The Archaic Revival, is particularly influential, especially among ravers and other alternative tribes attracted to the idea that new technologies and ancient pagan rites point toward the same ecstatic truths.Food of the Gods, published in 1992, aims directly at the highbrows. In it, McKenna lays out a solid if unorthodox case that psychedelics helped kick-start human consciousness and culture, giving our mushroom-munching ancestors a leg up on rivals by enhancing their visual and linguistic capacities.

Though anthropologists ignored his arguments, the time was right for McKenna's visions. He was tempted with movie deals, got featured in magazines, and toured like a madman. He hobnobbed with Silicon Valley hotshots like interface gurus Brenda Laurel and Jaron Lanier and performed at raves with techno groups like the Shamen. Timothy Leary called him "the Timothy Leary of the 1990s."

McKenna also was a popularizer of virtual reality and the Internet, arguing as early as 1990 that VR would be a boon to psychedelicists and businesspeople alike. But unlike Leary, who planned to use the Net as a stage for his final media prank, McKenna realized that the Internet would be the place where psychedelic culture could flourish on its own. "Psychedelics were always about information," McKenna observes. "Their very existence was forbidden knowledge at one point. You had to be Aldous Huxley to even know about them."

To his great satisfaction, McKenna has lived to see the psychedelic underground self-organize online. Sites like the Lycaeum and the Vaults of Erowid now provide loads of information on chemistry, legal status, dosage effects, and - perhaps most important to the uninitiated - experiential feedback. Other groups like the Heffter Research Institute and the Multidisciplinary Association for Psychedelic Studies (MAPS) use the Web to further their advocacy efforts. But to McKenna the Net is more than just an information source. He is convinced that an unprecedented dialog is going on between individual human beings and the sum total of human knowledge.

"The Internet is an oracle for anyone in trouble," McKenna explains, using his illness as an example. "Within 10 minutes I can be poring through reams of control studies, medical data, and personal reports. If anything, my cancer has made me even more enthusiastic about the idea that through information, people can take control of and guide their own lives."

Unfortunately, by last October, five months after the initial diagnosis and treatment, he needed much more than just information. Despite the radiation therapy, the tumor was still spreading. McKenna traveled to the medical center at UC San Francisco, where a team of specialists surgically removed the bulk of the tumor. They then soaked the cavity with p53, a genetically altered adenovirus meant to scramble the hyperactive self-replication subroutines of the remaining tissue's DNA. Gene therapy is highly experimental; as Silness put it, McKenna became "a full-on guinea pig."

At first, the doctors at UCSF were extremely pleased with the results, and for four months the tumor cooled its heels. But in February, an MRI revealed that it had returned with a vengeance, spreading so thoroughly throughout McKenna's brain that it was deemed inoperable. He retreated to a friend's house in Marin County, and his family began to gather. By the time you read this, Terence McKenna will likely have died.

It is the end of 1999, and I am visiting McKenna at his jungle home while he's recovering from brain surgery. He lives a mile or so up a rutted road that winds through a gorgeous subtropical rain forest an hour south of the Kona airport. His house - a modernist origami structure topped with a massive antenna dish and a small astronomy dome - rises from the green slopes of Mauna Loa like something out ofMyst. There's a small garden and a lotus pond, and the structure is surrounded by a riot of vegetation, thick with purple flowers and mysterious vines.

McKenna has owned land on this mountainside since the 1970s but didn't start building the house until 1993. Every morning, I ascend a spiral staircase decorated with blue LEDs to get to the study. It's here that McKenna spends the majority of his time during my visit, either staring into his Mac or sitting cross-legged on the floor before a small Oriental carpet, surrounded by books, smoking paraphernalia, and twigs of sage he occasionally lights up and wafts through the air. With his widely set and heavy-lidded eyes, McKenna looks like a seasoned nomad merchant.

Silness has shorn McKenna's usually full head of hair down to gray stubble, and the upper right side of his forehead is gently swollen and graced with a Frankensteinian scar. Though he is desperately ill, his spirits are as alive as ever: gracious and funny, brilliant and biting. But he tires quickly, and seems intensely energized only when the prospect of chocolate cookies or ice cream arises. He is also very skinny, having lost a lot of muscle in his thighs, and he moves painfully slowly when he moves at all.

McKenna and Silness have hosted a regular stream of visitors and well-wishers over the last months, but the scene is definitely not Learyland. They are living life as close to normal as possible - which is how McKenna prefers it. "There are various options when you are faced with a terminal disease," he says in his unforgettable voice, a slightly nasal singsong. "One is cure-chasing, where you head off to Shanghai or Brazil or the Dominican Republic to be with these great maestros who can save you. The other thing is to do what you always wanted to do. So that means head to Cape Canaveral to see a shuttle launch, on to sunrise over the pyramids, on to a month in the Grand Hôtel de Paris. I wasn't too keen on that, either. My tendency was just to twist another bomber and think about it all."

An early popularizer of virtual reality and the Internet, he argued that VR would be a boon to psychedelicists and businesspeople alike.
There's a lot to think about in McKenna's lair. An altar lies on top of a cabinet over which hangs a frightening old Tibetan tangka. With McKenna at my side, the altar's objects are like icons in a computer game: Click and a story emerges. Click on the tangka and get a tale of art-dealing in Nepal. Click on the carved Mayan stones and hear about a smoking god who will arrive far in the future. Click on an earthen bowl and wind up in the stone age. "Back then," he says, tapping the vessel, "this was advanced technology."

Gamers know that the most interesting objects usually lie near the obvious ones, and indeed, the real prizes here lurk inside the narrow cabinet drawers: butterflies. Click on these hummingbird-sized beauties and you'll be transported back 30 years to the remote islands of Indonesia, where McKenna dodged snakes and earthquakes in order to capture prize specimens for the butterfly otaku of Japan.

The most prominent feature of the room are the 14 large bookcases that line the walls, stuffed with more than 3,000 volumes: alchemy, natural history, Beat poetry, science fiction, Mayan codexes, symbolist art, hashish memoirs, systems theory, Indian erotica, computer manuals. Deeply attuned to the future of consciousness, McKenna remains a devoted Gutenberg man. "The majority of my fans could not conceive of this room," he says. "They would have no idea that a printhead could push so hard against electronic culture."

McKenna derives great pleasure from pushing the envelope of the human mind, but he is equally turned on by technology. On the one hand, the house, which was only finished last year, is completely off the grid, irrigated with rainwater collected in a large cistern up the hill, and powered by solar panels and a gas generator. There are no phone lines. At the same time, Ethernet connections are built in everywhere, even out on the deck. The computers in his office - a 7100 Power Mac, a dual-processor NT, a G3 PowerBook, and Silness' PC laptop - jack into cyberspace at 2 Mbps through the 1,500-pound high-gain dish on his roof. Using spread-spectrum radio technology, McKenna's dish swaps packets with a similar rig on the roof of CTI, his ISP, 30 miles north. The $20,000 system carries voice traffic as well. His plan was to eventually stream lectures over the Net, thus eliminating the need to travel in order to "appear" at conferences and symposia.

McKenna normally spends four or five hours a day online, devouring sites, weeding through lists, exploring virtual worlds, corresponding with strangers, tracking down stray facts. Sometimes he treats the Net like a crystal ball, entering strange phrases into Google's search field just to see what comes up. "Without sounding too cliché, the Internet really is the birth of some kind of global mind," says McKenna. "That's what a god is. Somebody who knows more than you do about whatever you're dealing with."

As our society weaves itself ever more deeply into this colossal thinking machine, McKenna worries that we'll lose our grasp on the tiller. That's where psychedelics come in. "I don't think human beings can keep up with what they've set loose unless they augment themselves, chemically, mechanically, or otherwise," he says. "You can think of psychedelics as enzymes or catalysts for the production of mental structure - without them you can't understand what you are putting in place. Who would want to do machine architecture or write software without taking psychedelics at some point in the design process?"

It's a typical McKenna question: simultaneously outrageous and, in some twisty way, true. For obvious reasons, hard statistics on the extent of psychedelic use in the high tech industry are tough to come by. But Rick Doblin, the founder of MAPS, will tell you that both MAPS and the Heffter Research Institute have raised more than 50 percent of their funding from Silicon Valley heads.

"There's a sense," says Doblin, "that the creative chaos and visionary potential that people have gotten from some of their psychedelic experiences have played a role in their accomplishments in the computer industry." Steve Jobs is on record calling his first LSD experience "wonderful."Mitch Kapor credits "recreational chemicals" with inspiring crucial programming insights. "Psychedelics have infiltrated the computer industry," says McKenna, "because psychedelic use is a response to the environment that's been found to actually work."

Psychedelics have certainly left their mark on computer graphics, virtual reality, and animation. From fractals to Kai's Power Tools to Hollywood f/x, digital imagery has often been inspired by the mutations in perception brought on by certain drugs. As VRML cocreator Mark Pesce notes, "How often do you go to a Web site and say, 'This is really trippy!'? Well, why? C'mon - it's because it was created by tripsters."

McKenna learned about computer animation from his son, Finn, who studied at the San Francisco Academy of Art and now works in New Jersey. Together father and son would get high and go to museums to analyze the objects. "How would you CAD this? How would you get this Minoan vase, this Etruscan statue, up on the screen in 3-D? If you look at a seashell or a glass vase as a modeling problem, then everything is an animation."

The Net, says McKenna, is "an oracle," fostering an unprecedented dialog between human beings and the sum total of human knowledge.
Ultimately, McKenna wants something more than trippy images. He hopes that computer graphics will blossom into a universal lingo, a language of constantly morphing hieroglyphic information that he claims to have glimpsed on high doses of mushrooms. "There is something about the formal dynamics of information that we do not understand. Something about how we process language holds us back. That's why I encourage everybody to think about computer animation, and think about it in practical terms. Because out of that will come a visual language rich enough to support a new form of human communication."

In McKenna's mind we are not just conjuring a new virtual language. We are also, in good old shamanic style, conjuring the ineffable Other. McKenna argues that the imagery of aliens and flying saucers - which spring up in numerous tripping reports as well as in pop technoculture - are symbols of the transcendental technologies we are on the verge of creating. In other words, we are producing the alien ourselves, from the virtual world of networked information.

"Part of the myth of the alien," says McKenna, "is that you have to have a landing site. Well, I can imagine a landing site that's a Web site. If you build a Web site and then say to the world, 'Put your strangest stuff here, your best animation, your craziest graphics, your most impressive AI software,' very quickly something would arise that would be autonomous enough to probably stand your hair on end. You won't be able to tell whether you've got code, machine intelligence, or the real thing." McKenna thinks this is coming soon, within the next 10 or 20 years.
McKenna ties all this into the Timewave, his kookiest notion. The Timewave is a strange fractal object McKenna pried out of theI Ching, the Chinese book of divination, back in the La Chorera days. He believes that it charts the degree of novelty active at any point in human history. The wave spikes in times of change, coinciding with the Black Death, the Enlightenment, and the birth of Mohammed. A computer program McKenna helped develop predicts the future as well, at least up until December 21, 2012, when novelty spikes to infinity and the Timewave stops cold. For McKenna, all of human history, with its flotsam of books and temples and mechanized battlefields, is actually a backward ripple in time caused by this approaching apocalypse.

Coping with his own personal apocalypse, McKenna spent much of 1999 sorting and answering fan email. As he read, he made an unexpected discovery. "It isn't really me they support," he says. "It's a statement they are making about something that has probably provided them more insight and more learning than anything else in their lives outside of sex and marriage and a few of the other major milestones. My real function for people was permission. Essentially what I existed for was to say, 'Go ahead, you'll live through it, get loaded, you don't have to be afraid.'"
To ensure that folks give psychedelics a proper shake, McKenna has always recommended what he famously calls "the heroic dose." Chew five grams of mushrooms, lie down in darkness and silence, and you'll realize "every man can be a Magellan in his own mind." There now exists a considerable community of people who have taken his advice. They are united in a belief that it's a trip worth taking, but endlessly divided on how, or whether, to tell the world about it.

Though most trippers are highly secretive about their activities, one part of the scene is starting to poke its nose above ground. The last decade has seen the first resurgence of official psychedelic research since the early '60s. Much of this work has been supported by Rick Doblin of MAPS, whose Web site and journal is devoted to the dry, methodical language of protocols, statistics, and action studies. Though the National Institute on Drug Abuse continues to politicize the process with its war on drugs, the MAPS strategy has been surprisingly successful. "Now we can get FDA permission for various studies, and the regulatory system is pretty well open toward rigorously designed protocols," says Doblin, who's studying for a PhD in public policy at Harvard. "The big limiting factor is the shortage of serious researchers and scientists willing to point their careers in this direction. There's still a lot of stigma attached to it."

The approach of organizations like MAPS and the Heffter Institute emphasizes the scientific and therapeutic side of the equation. "It's about as close as you can get to mainstream cultural values," says Doblin, who contrasts this approach with that of the late '60s. "The idea then was that these substances were so liberating that we needed to create a countercultural movement, one inherently at odds with society. The fundamental distinction today is between those people who still have that view and those who recognize that we have to feed this stuff back into the major culture."

McKenna straddles this divide. He believes that psychedelics should be more fully integrated into society, through art, design, and pharmacology. But despite his love of science - he callsScientific American the most psychedelic publication that crosses his desk - McKenna is ultimately a romantic, and romantics rarely shape mainstream values these days. He's no kook, but talk of Timewaves and galactic mushroom teachers speaking a transcendental language may not be what the psychedelic movement needs as it gropes toward legitimacy. As Earth, who runs the Vaults of Erowid site, explains, "Some people would certainly argue that it doesn't help to have the most famous second-generation psychedelicist be another man in a purple sparkly suit. One of the primary criticisms of psychedelic users is that they're loopy as hell, and it can certainly be said that Terence McKenna's ideas are, at their best, controversial and, at their worst, confused and delusional."

Today, the psychedelic community has ripened to a point where it may no longer need a charismatic leader. In a sense, this was McKenna's goal. Because if Aldous Huxley was an aristocrat of psychedelics, and Leary was a populist demagogue, then McKenna is a crunchy libertarian. So it is perhaps fitting that McKenna is the last of his line, that no new harlequin hero waits in the wings. What does remain, however, is a network making sure that psychedelics remain an option, covert or otherwise.

"In the end, all McKenna is asking anyone to do is to become a shaman, journey to the numinous, and draw their own conclusions," says Mark Pesce. Even if the invisible landscapes one discovers hold no more reality than dreams or VR worlds, the trip itself forces a direct confrontation with just how weird life is. And how deeply, profoundly weird dying may prove to be.
"The future I regard as history, but I don't want to miss it. We are on the brink of a posthuman existence. What's it gonna feel like?"
Which means that McKenna is as prepared as anyone can be for the final journey into the dark. As he points out, "Taking shamanic drugs and spending your life studying esoteric philosophy is basically a meditation on death." McKenna calls death the black hole of biology. "Once you go over that event horizon, no messages can be passed back. It represents a limit case in the thermodynamics of information. So what is it?"

McKenna chuckles. "The best answer I've gotten yet is out of Don DeLillo's Underworld, where the nun discovers that when you die you become your Web site."

Like many people staring unblinkingly into the black hole, McKenna has opened up a great deal in the months since his diagnosis. "I'm much more in tune with the Buddhist demand for compassion," he says. "The real dilemma is how to build a compassionate human civilization. If we betray our humanness in the pursuit of civilization, then the dialog has become mad."

In his heart, though, McKenna remains an optimist. "When I think about dying, the thing that surprises me is how much of the future I regard as history, but I don't want to miss it. I want to know how it all comes out. I would like to know how the universe came to be, if extraterrestrials exist, where biotech is going, where the Internet is going. Because this is it. We are on the brink of a posthuman existence. So what's it gonna look like? What's it gonna feel like?"

Facing his end, McKenna admits that he doesn't "have a lot riding on my vision of things." But the visions are precisely what make him such an inspiration to so many. Every day another talking head auditions for the role of visionary, trying to convince us that their speculations about the future are true. But real visionaries are more than just futurists. Their power lies less in prophecy than in giving us new perspectives on a constantly mutating world, perspectives that manage to be simultaneously timeless and new. Real visionaries are always dodgy characters, because they embrace strange, heretical, even dangerous ideas. Terence McKenna is a real visionary.
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Background Information and VIDEO Links ~

Terence McKenna - Wikipedia, the free encyclopedia ~ http://bit.ly/cCtBmN ~


Research: Erowid Terence McKenna Vault ~ http://bit.ly/MOrhNv ~

VIDEO: A Crisis Of Consciousness (Terence McKenna) [FULL] ~ ~

VIDEO: Terence McKenna - Final Earthbound Interview ~ http://bit.ly/MOjLCj ~

VIDEO: Address To The Jung Society (Terence McKenna) [FULL] ~

VIDEO: Terence Mckenna - Schizophrenic or Shamanic? ~ http://bit.ly/LhQKn0 ~Uploaded by Gaia1986 on 10/23/2007~

VIDEO: Terence McKenna: Food of the Gods ~ http://bit.ly/R73tYb ~Published on 1/3/2011 by theduderinok2

VIDEO: Healing / Shaman Voyage ~ http://bit.ly/M2daTT ~Uploaded by 00niro00 on 4/24/2011 c/s


VIDEO: Imagination In The Light Of Nature (Terence McKenna) [FULL] ~ http://bit.ly/PdBkl4 ~Uploaded by TerenceMcKennaTube 7/9/2011~

VIDEO: The Last Interview: November, 1999 (Terence McKenna) [FULL] ~ http://bit.ly/R4HG3r ~Uploaded by TerenceMcKennaTube on 7/9/2011 ~


VIDEO: Under The Teaching Tree (Terence McKenna) [FULL] ~ http://bit.ly/M4YDqy ~Uploaded by TerenceMcKennaTube 7/10/2011 ~

VIDEO: Tryptamine Hallucinogens & Consciousness (Terence McKenna) [FULL] ~ http://bit.ly/LoVLdl ~Uploaded TerenceMcKennaTube 7/11/2011~

VIDEO: Gaia's Midlife Crisis (Terence McKenna) [FULL] ~ http://bit.ly/Pdrgsn ~Uploaded by TerenceMcKennaTube on 7/23/2011~

VIDEO: The Syntax Of Psychedelic Time (Terence McKenna) [FULL] ~ http://bit.ly/PdEKEi ~Uploaded by TerenceMcKennaTube 7/24/2011~

VIDEO: The Transformations Of Language...(Terence McKenna) [FULL] ~ http://bit.ly/LpMkdL ~Uploaded by TerenceMcKennaTube 7/24/2011~

VIDEO: Terence McKenna - Shamans Among the Machines ~ http://bit.ly/M45G2T ~Uploaded by loadedshaman on 9/29/2011~

VIDEO: Terence McKenna - Evolving Times ~ http://bit.ly/M2nyuP ~Uploaded by loadedshaman on 9/30/2011~
VIDEO: Terence McKenna - Opening the Doors of Creativity ~ http://bit.ly/L2yfS6 ~Uploaded by loadedshaman 10/3/2011~ VIDEO: Dreaming Awake At The End Of Time (Terence McKenna) [FULL] ~ http://bit.ly/LnYBPT ~Published on 4/3/2012 by TerenceMcKennaTube~

VIDEO: Speaking The Unspeakable: Maui, 1994 (Terence McKenna) ~ http://bit.ly/LpelSM ~Published 6/4/2012 by TerenceMcKennaTube~

Machine Elves 101, or Why Terence McKenna Matters | Reality Sandwich ~ http://www.realitysandwich.com/machine_elves_101 ~

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Erik Davis (figment@sirius.com) wrote aboutpinball inWired 8.02.

http://www.wired.com/wired/archive/8.05/mckenna.html


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Wednesday, July 04, 2012

Physicists Find Elusive Particle Seen as Key to the Universe

http://www.nytimes.com/2012/07/05/science/cern-physicists-may-have-discovered-higgs-boson-particle.html?pagewanted=all

Articles by Dennis Overbye
Published: July 4, 2012

ASPEN, Colo. — Signaling a likely end to one of the longest, most expensive searches in the history of science, physicists said Wednesday that they had discovered a new subatomic particle that looks for all the world like the Higgs boson, a key to understanding why there is diversity and life in the universe.

Fabrice Coffrini/Agence France-Presse — Getty Images
Joe Incandela, a CERN spokesman, right, gestured next to Rolf-Dieter Heuer, CERN's director general, during a press conference at the organization's offices near Geneva on Wednesday.
Pool photo by Denis Balibouse
The British physicist Peter Higgs arrived at CERN's headquarters on Wednesday.
Peter Wynn Thompson for The New York Times
Scientists gathered at Fermilab in Batavia, Ill., to listen to CERN's announcement early Wednesday.
Like Omar Sharif materializing out of the shimmering desert as a man on a camel in “Lawrence of Arabia,” the elusive boson has been coming slowly into view since last winter, as the first signals of its existence grew until they practically jumped off the chart.
“I think we have it,” said Rolf-Dieter Heuer, the director general of CERN, the multinational research center headquartered in Geneva. The agency is home to the Large Hadron Collider, the immense particle accelerator that produced the new data by colliding protons. The findings were announced by two separate teams. Dr. Heuer called the discovery “a historic milestone.”

He and others said that it was too soon to know for sure, however, whether the new particle is the one predicted by the Standard Model, the theory that has ruled physics for the last half-century. The particle is predicted to imbue elementary particles with mass. It may be an impostor as yet unknown to physics, perhaps the first of many particles yet to be discovered.

That possibility is particularly exciting to physicists, as it could point the way to new, deeper ideas, beyond the Standard Model, about the nature of reality.

For now, some physicists are simply calling it a “Higgslike” particle.

“It’s something that may, in the end, be one of the biggest observations of any new phenomena in our field in the last 30 or 40 years,” said Joe Incandela, a physicist of the University of California, Santa Barbara, and a spokesman for one of the two groups reporting new data on Wednesday.

Here at the Aspen Center for Physics, a retreat for scientists, bleary-eyed physicists drank Champagne in the wee hours as word arrived via Webcast from CERN. It was a scene duplicated in Melbourne, Australia, where physicists had gathered for a major conference, as well as in Los Angeles, Chicago, Princeton, New York, London and beyond — everywhere that members of a curious species have dedicated their lives and fortunes to the search for their origins in a dark universe.

In Geneva, 1,000 people stood in line all night to get into an auditorium at CERN, where some attendees noted a rock-concert ambience. Peter Higgs, the University of Edinburgh theorist for whom the boson is named, entered the meeting to a sustained ovation.

Confirmation of the Higgs boson or something very much like it would constitute a rendezvous with destiny for a generation of physicists who have believed in the boson for half a century without ever seeing it. The finding affirms a grand view of a universe described by simple and elegant and symmetrical laws — but one in which everything interesting, like ourselves, results from flaws or breaks in that symmetry.

According to the Standard Model, the Higgs boson is the only manifestation of an invisible force field, a cosmic molasses that permeates space and imbues elementary particles with mass. Particles wading through the field gain heft the way a bill going through Congress attracts riders and amendments, becoming ever more ponderous.
Without the Higgs field, as it is known, or something like it, all elementary forms of matter would zoom around at the speed of light, flowing through our hands like moonlight. There would be neither atoms nor life.

Physicists said that they would probably be studying the new particle for years. Any deviations from the simplest version predicted by current theory — and there are hints of some already — could begin to answer questions left hanging by the Standard Model. For example, what is the dark matter that provides the gravitational scaffolding of galaxies?

And why is the universe made of matter instead of antimatter?

“If the boson really is not acting standard, then that will imply that there is more to the story — more particles, maybe more forces around the corner,” Neal Weiner, a theorist at New York University, wrote in an e-mail. “What that would be is anyone’s guess at the moment.”

Wednesday’s announcement was also an impressive opening act for the Large Hadron Collider, the world’s biggest physics machine, which costs $10 billion to build only began operating two years ago. It is still running at only half-power.

Physicists had been icing the Champagne ever since last December. Two teams of about 3,000 physicists each — one named Atlas, led by Fabiola Gianotti, and the other CMS, led by Dr. Incandela — operate giant detectors in the collider, sorting the debris from the primordial fireballs left after proton collisions.

Last winter, they both reported hints of the same particle. They were not able, however, to rule out the possibility that it was a statistical fluke. Since then, the collider has more than doubled the number of collisions it has recorded.

The results announced Wednesday capped two weeks of feverish speculation and Internet buzz as the physicists, who had been sworn to secrecy, did a breakneck analysis of about 800 trillion proton-proton collisions over the last two years.

Up until last weekend, physicists at the agency were saying that they themselves did not know what the outcome would be. Expectations soared when it was learned that the five surviving originators of the Higgs boson theory had been invited to the CERN news conference.

The December signal was no fluke, the scientists said Wednesday. The new particle has a mass of about 125.3 billion electron volts, as measured by the CMS group, and 126 billion according to Atlas. Both groups said that the likelihood that their signal was a result of a chance fluctuation was less than one chance in 3.5 million, “five sigma,” which is the gold standard in physics for a discovery.

On that basis, Dr. Heuer said that he had decided only on Tuesday afternoon to call the Higgs result a “discovery.”
He said, “I know the science, and as director general I can stick out my neck.”

Dr. Incandela’s and Dr. Gianotti’s presentations were repeatedly interrupted by applause as they showed slide after slide of data presented in graphs with bumps rising like mountains from the sea.

Dr. Gianotti noted that the mass of the putative Higgs, apparently one of the heaviest subatomic particles, made it easy to study its many behaviors. “Thanks, nature,” she said.

Gerald Guralnik, one of the founders of the Higgs theory, said he was glad to be at a physics meeting “where there is applause, like a football game.”

Asked to comment after the announcements, Dr. Higgs seemed overwhelmed. “For me, it’s really an incredible thing that’s happened in my lifetime,” he said.

Dr. Higgs was one of six physicists, working in three independent groups, who in 1964 invented what came to be known as the Higgs field. The others were Tom Kibble of Imperial College, London; Carl Hagen of the University of Rochester; Dr. Guralnik of Brown University; and François Englert and Robert Brout, both of Université Libre de Bruxelles.

One implication of their theory was that this cosmic molasses, normally invisible, would produce its own quantum particle if hit hard enough with the right amount of energy. The particle would be fragile and fall apart within a millionth of a second in a dozen possible ways, depending upon its own mass.

Unfortunately, the theory did not describe how much this particle should weigh, which is what made it so hard to find, eluding researchers at a succession of particle accelerators, including the Large Electron Positron Collider at CERN, which closed down in 2000, and the Tevatron at the Fermi National Accelerator Laboratory, or Fermilab, in Batavia, Ill., which shut down last year.

Along the way the Higgs boson achieved a notoriety rare in abstract physics. To the eternal dismay of his colleagues, Leon Lederman, the former director of Fermilab, called it the “God particle,” in his book of the same name, written with Dick Teresi. (He later said that he had wanted to call it the “goddamn particle.”)
Finding the missing boson was one of the main goals of the Large Hadron Collider. Both Dr. Heuer and Dr. Gianotti said they had not expected the search to succeed so quickly.

So far, the physicists admit, they know little about their new boson. The CERN results are mostly based on measurements of two or three of the dozen different ways, or “channels,” by which a Higgs boson could be produced and then decay.

There are hints, but only hints so far, that some of the channels are overproducing the boson while others might be underproducing it, clues that maybe there is more at work here than the Standard Model would predict.
“This could be the first in a ring of discoveries,” said Guido Tonelli of CERN.

In an e-mail, Maria Spiropulu, a professor at the California Institute of Technology who works with the CMS team of physicists, said: “I personally do not want it to be standard model anything — I don’t want it to be simple or symmetric or as predicted. I want us all to have been dealt a complex hand that will send me (and all of us) in a (good) loop for a long time.”

Nima Arkani-Hamed, a physicist at the Institute for Advanced Study in Princeton, said: “It’s a triumphant day for fundamental physics. Now some fun begins.”

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Tuesday, July 03, 2012

'Latin American Spring' kicking-off in Paraguay? (Op-Ed) Adrian Salbuchi for RT

http://www.rt.com/news/paraguay-us-president-lugo-291/

Published: 03 July, 2012, 18:19

Supporters of Paraguayan former president Fernando Lugo demonstrate against his impeachment and dismissal over 10 days ago in front of the Paraguayan state-owned TV channel's headquarters in Asuncion on July 2, 2012. (AFP Photo/Norberto Duarte)
Supporters of Paraguayan former president Fernando Lugo demonstrate against his impeachment and dismissal over 10 days ago in front of the Paraguayan state-owned TV channel's headquarters in Asuncion on July 2, 2012. (AFP Photo/Norberto Duarte)


The impact of Paraguay’s president being ousted in a coup last month goes far beyond the country itself - it was global industrial powers who backed a powerful local elite to orchestrate the turnaround.

It seems the left-leaning policies of president Fernando Lugo, a socialist politician and former Catholic priest, were just too much for the Global Power Masters. So, after a 24-hour “impeachment trial”, they removed him.
Fernando Lugo was elected Paraguay’s president in April 2008 running on the “Alliance for Change” ticket, marking the very first time after sixty years that the pro-US Colorado Party was swept from formal political power.


Lugo’s policies sought to redistribute wealth, giving more rights to the poor majority of the Guaraní Indian-stock population. Ideologically, Lugo is in the same socialist camp as presidents Hugo Chavez of Venezuela, Evo Morales of Bolivia, and Rafael Correa of Ecuador. 
­

Regime Change the Monsanto Way

­Lugo’s tenure in office was not easy: a scandal over his fathering a child out of wedlock and being ordained, a battle with cancer in 2010, and very recently a violent episode of police repression when clearing public land occupied by local farmers in the township of Curuguaty on Brazil’s border.  On Friday 15th June that turned very ugly when a gun fight broke out, leaving 6 police and 11 farmers dead, and dozens injured.

The opposition quickly maneuvered politically and through their control over Congress and the media, notably the ABC Color Multimedia outlet owned by Grupo Zuccolillo who are partners of US biotechnology and grains trader Gargill Inc.  Impeachment proceedings were pushed in a record 24 hours, putting Mr Lugo out of a job and replacing him with his Colorado Party vice president Federico Franco.


Most South American nations rejected this coup – Venezuela, Bolivia, Ecuador, Uruguay, Argentina, Brazil, even Chile and Colombia. However, the US, UK and EU seem to have no qualms with this coup-de-Etat; for them it’s just “democracy business as usual”.


The roots of this coup against Paraguay, though not reported by the mainstream Western media, are simple. Late in October 2011, Paraguay’s liberal Agriculture and Livestock Minister Enzo Cardoso illegally approved a new transgenic cotton seed called “Bollgard BT” – engineered by US biotechnology giant Monsanto for mass plantation. 


This immediately sparked widespread protests from local farmers and environmentalists, who say the product is very dangerous as its gene is mixed with the Bacillus Thurigensis gene, a toxic bacteria that kills cotton plagues but causes environmental damage.


An internal row erupted as Paraguay’s National Seed & Vegetable Quality and Health Service – SENAVE – headed by a Lugo supporter, Miguel Lovera, refused to approve Monsanto’s wonder seed because it did not comply with Ministry of Health and Ministry of Environmental Protection approvals as required by law.

To cut a long story short, the local press led by Zuccolillo’s ABC Color newspaper and other opposition and pro-US media, politicians, NGOs, foreign agencies and corporate interests launched a smear campaign against Mr Lovera, as well as Health Minister Esperanza Martinez and Environmental Protection Minister Oscar Rivas, that led to the Curuguaty massacre and escalated all the way up to president Fernando Lugo.


No one knows who fired the first shot leading to the bloodbath in Curuguaty.  Some talk of internal sabotage inside police intelligence – especially amongst the Special Operations Group in charge of repressing the farmers, many of whose key officers were trained in counterinsurgency in Colombia during president Alvaro Uribe’s pro-US “paramilitary” government.  Then there’s the local Attorney General’s office receiving USAID – United States Agency for International Development “support”…


The Curuguaty massacre cost Interior Minister Carlos Filizzola his job, who was promptly replaced by Ruben Candia Amarilla from the opposition Colorado Party.  In 2005 Candia Amarilla was named Attorney General during the last Colorado Party administration counting the full support of US Ambassador John F Keen, thus giving USAID a major role in the Public Ministry.  Candia had already been accused by president Lugo some years ago of conspiring to overthrow him.
­

The Brazilian Equation

­But this is not all just about Paraguay, which lies in the heart of South America. As Brazilian military geostrategists pointed out last century, it’s of fundamental geopolitical and geostrategic importance.  Thus, US control over Paraguay is a key factor for American hegemony over South America, one of whose goals lies in stopping Brazil’s growing global importance as a BRICS – Brazil, Russia, India, China, South Africa – country.
Brazil recently discovered massive oil reserves off its Atlantic coast, which led it to upgrade and strengthen its naval and air forces, especially ever since the US resurrected the South Atlantic Fourth Fleet (founded during World War II, scrapped in 1953 and reborn under George W Bush).


This means Brazil’s growing alliance with Russia, China and India needs to open up an alternative Pacific Ocean route away from the NATO controlled Atlantic.  US military and political control over Paraguay would definitely act as a barrier to this, and is a preparatory step for US plans to build a trade block with US-UK allies in Latin America: notably, Mexico, Panamá with its Canal, Colombia, Peru, Chile and now, Paraguay.  A veritable Pacific Wall not easy for Brazil to jump over.
­

The kind of “democracy” the US wants to see…

­During the 20th Century, Latin America had to cope with extensive “coup engineering” – military and civilian – by the US and UK intel agencies CIA and MI6, which repeatedly orchestrated, financed, armed and promoted “regime change”.    


Lasting decades, the ensuing pro-US regimes had “trademark” figures like General Augusto Pinochet in Chile, Anastasio Somoza in Nicaragua, generals Aramburu, Ongania and Videla in Argentina, Carlos Andrés Perez in Venezuela, Fulgencio Batista in Cuba, and general Alfredo Stroessner in Paraguay, amongst others.
Divide & Rule (and Weaken!!!) That is the keynote for the coming “Latin American Spring”, just as it is with today’s nefarious “Arab Spring”.


So, stay tuned… there’s lots more to come!
­
Adrian Salbuchi for RT
­Adrian Salbuchi is a political analyst, author, speaker and radio/TV commentator in Argentina. www.asalbuchi.com.ar

The statements, views and opinions expressed in this column are solely those of the author and do not necessarily represent those of RT.
http://www.lonelyplanet.com/maps/south-america/paraguay/map_of_paraguay.jpg



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The 4th of July and the right of revolution The 'right to alter or abolish' the government By Walter Smolarek

--> http://bit.ly/LnLnTa ~

By Walter Smolarek

July 3,2012



The Boston Massacre of March 5, 1770, resulted from a confrontation between poor and working people in Boston and the occupying British troops. Crispus Attucks, a Black sailor, played a leading role in the confrontation and was the first to die when the British opened fire.

Every schoolchild in the United States is exposed at one point or another to this famous passage from the Declaration of Independence: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” It is often cited, especially around Independence Day celebrations, as proof of the United States’ supposed moral infallibility and noble commitment to democratic ideals.


But for the vast majority of people who were alive for the drafting of this founding document, this was hollow rhetoric. Women were treated as the property of their husbands and fathers and had almost no civil or political rights. Even many white males were denied access to formal political channels due to property requirements for suffrage, and poor farmers were largely left out of the post-independence redistribution of loyalist landholdings.

The emptiness of this proclamation, principally authored by Thomas Jefferson, a slaveowner and one of the new country’s most prominent racist ideologues, was particularly apparent to the nearly 20 percent of the population who were enslaved and the Indigenous peoples who saw no relief from genocidal colonial expansion.

At the same time, the bulk of the victorious colonist army was certainly not made up of wealthy merchants and parasitic slaveholders. Those from the ruling strata of society who led it—like George Washington—did so as part of the officer class with all the attendant material comforts. What motivated members of the oppressed classes to join and ultimately win the War of Independence?


It certainly was not as if pre-independence U.S. history was a picture of national unity; class struggle was waged throughout the colonies. New York and New Jersey were home to a series of revolts waged by tenant farmers against their landlords. A similar movement of poor farmers, called the Regulator Movement, challenged the landed gentry in North Carolina. Heroic uprisings carried out by the enslaved shook the slavocracy to its core.

But still, circumstances allowed for the formation of a cross-class alliance to challenge British rule. The political leadership of the independence movement came from the merchants and slaveholders, who resented taxes imposed by London and a prohibition on colonization past the Appalachians. The upper classes were politically alienated by the monarchy when it began dispersing institutions of local government and concentrating more and more power in the hands of direct representatives of King George III.

Although many enslaved Blacks understandably sympathized with the British, who promised freedom in return for loyalty to the crown, rather than join a war effort led by one of the largest slaveholders in the colonies, lower class whites and free Blacks were largely supportive of the struggle for independence. They suffered the most from rising prices associated with the infamous Stamp Act and residents of port cities, often home to the most militant patriots, faced the threat of impressment—being kidnapped and forced to join the British Navy.

The English monarchy was seen as a symbol of the opulence of the hated upper classes, and support for independence was used as an opportunity to attack the arrogant notion of divine right—that the rule of a wealthy minority headed by a royal family was the natural, God-given order of society.

What was the ideological basis for the unity of the pro-independence social alliance? Everyone involved recognized the right of revolution. Waging a war for total separation from the British Empire required a radical rupture with the old politics of unquestioning fealty promoted by the monarchy.


While the Declaration of Independence was full of hypocrisy, it also contained this very progressive passage, “[W]henever any Form of Government becomes destructive of these ends [life, liberty and the pursuit of happiness], it is the Right of the People to alter or to abolish it, and to institute new Government. … [W]hen a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government.”


The right of revolution today ~

This notion, that in the face of oppression revolution was both a right and a duty, broke with all existing political traditions and recognized that the masses of people were the true makers of history. From the perspective of the landed gentry and rising merchant class, this was a very dangerous idea, but to achieve their aim of independence the new ruling class of the United States had no choice but to recognize it.

For the hundreds of thousands of participants who threw themselves into the war effort in one capacity or another, the right of revolution was no academic concept. The fighters for independence were able to open up a political space to challenge all forms of injustice by militarily defeating those who they had been told represented their divinely ordained superiors.


After independence was secured from the British, the masses of people wasted no time in using this space to organize against their new oppressors. Deeply indebted small farmers in western Massachusetts carried out a major armed uprising, which came to be known as Shays’ Rebellion, against an impending wave of foreclosures. A mass abolitionist movement in the North, complementing the ongoing insurrectionary activity carried out by slaves in the South, came into being in part on the ideological foundation of the right of revolution.


This tradition persists throughout U.S. history to the present day. Whenever it became apparent that a particular form of oppression was rooted in the political and economic structure of society itself, mass movements could connect to a proud radical legacy rooted in the right of revolution. The labor, LGBT, immigrants’ rights, and women’s and Black liberation struggles are just a few examples of people’s movements that at certain points turned to revolutionary politics to combat a system that aimed to “reduce them under absolute despotism.”

The right of revolution is not just an abstract political concept; it is a law of history. Lasting progress is not the result of compromise or the apolitical pursuit of utopian ideals. Real change can come about when the ruling elements of society outlive their ability to contribute to humanity and are confronted by those who maintain the rulers’ absurd and opulent existence with their sweat and blood.

This contradiction has taken many forms, leading to gains in some places and retreats in others. As the oppressed begin to understand their role in history, the struggle becomes more and more intense as the oppressors desperately try to prolong their rule over society. Ultimately, this conflict is resolved in a revolution, the decisive moment when the future conquers the past and a new era of human history begins.


Time for a new revolution ~

There can be little doubt that the bankers and CEOs who hold power in society today constitute just such an outmoded and reactionary force that can only be displaced through revolution. They create nothing of value but control all of society’s wealth. They organize production solely to maximize profits, guaranteeing that enormous swaths of humanity live in poverty and that periodic economic crises will leave more and more people destitute. They deny a decent education to a huge layer of society, holding back innovation and stifling the vast creative potential of humanity.

To maintain their grip on society, the capitalists spread racism, sexism, homophobia and all other forms of bigotry imaginable to divide us and prevent us from realizing our strength. The police carry out campaigns of racist terror against communities of color and attempt to repress any attempts to challenge the status quo.

But in spite of this horrifying oppression, the future, in an objective sense, belongs to us. Their system continues to function solely by virtue of our labor. Once the poor and working people of the world become aware of this fact and organize on that basis, the system of exploitation that underscores every other injustice can be eliminated.

As one particularly visionary participant in Shays' Rebellion put it, “The great men are going to get all we have and I think it is time for us to rise and put a stop to it, and have no more courts, nor sheriffs, nor [tax] collectors.”

These words ring just as true today as they did more than 200 years ago. But to get there, we have to exercise the right of revolution.

Content may be reprinted with credit to LiberationNews.org.


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Monday, July 02, 2012

Bringing Sex out of the Closet by Robert Augustus Masters

http://integrallife.com/integral-post/bringing-sex-out-closet

Transformation Through Intimacy
July 2nd, 2012
Sex is arguably still in the closet.

Yes, it’s wearing a lot less and showing a lot more than was the case forty or fifty years ago, but it’s still not truly out in the open, except in mostly superficial ways. Its ubiquitous exposure, highlighting, and pornification simply camouflage it. However brazenly explicit sex now is, it nonetheless remains largely hidden, its depths mostly untouched, its heartland still largely unknown, obscured by the tasks to which we commonly assign it, especially that of making us feel better.

Just as getting openly and passionately angry does not necessarily bring us any closer to truly knowing our anger, being frequently expressive of and/or pervaded by things sexual does not necessarily bring us any closer to truly knowing—or being intimate with—our sexuality. 
How-to books and courses on sex abound, pointing out various ways to get turned on or more turned on in a relationship, with little or no attention given to actually exploring the very turned-off-ness that seemingly necessitates finding out how to get turned on. Judging from the sheer volume of such books and courses, plus an immense amount of personal testimony from all quarters (for example, the great number of American women who admit that they don’t enjoy sex with their husband), it appears that there’s an abundance of sexual dysfunction and dissatisfaction within relationships.

There is plenty of focus on this, accompanied by all kinds of remedies, but not nearly so much focus on how dysfunction and dissatisfaction in the nonsexual areas of relationship might be affecting one’s sexuality.

We are usually quite reluctant to cast (or even to permit the casting of) a clear light on what is actually happening during our sexual times with our partner—other than biologically—but without this, we are simply left in the dark, pinning too much on what we hope sex will do for us.

And there is so much that we expect sex to do for us! More often than we might like to admit, we assign it to stress release, security enhancement, spousal pacification, egoic gratification, pleasure production, and other such tasks. We may use it as a super sleeping pill, a rapid-action pick-me-up, an agent of consolation, a haven or hideout, a control tactic, a proof that we’re not that old or cold. We may also employ it as a psychological garbage disposal, a handy somatic terminal for discharging the energies of various unwanted states, like loneliness or rage or desperation. Mostly, though, we just tend to want sex to make us feel better, and we use it accordingly, whether in mundane, dark, or spiritual contexts.

Not only do we hear more and more about “sexual addiction,” our culture itself is so ubiquitously sexualized that it could be described as sex-addicted. But sexual addiction is not primarily about sex but about that for which sex is a “solution.” It is so easy to think that our sexual charge with a particular person or situation is no more than an expression of our natural sexuality, when in fact it may actually be an eroticizing of our conditioning or of some need we have. (For example, arousal in a certain pornographic fantasy may be secondarily sexual, its primary impetus being rooted in one’s longing to be unconditionally seen, loved, and wanted.)

There won’t, however, be any real freedom here until we release sex (and everything else!) from the obligation to make us feel better. So long as we keep assigning sex to such labor—slave labor—we will remain trapped in the very circumstances for which sexual release is an apparent “solution.” Increased stress means an increased desire to get rid of stress, and if we attempt to do so through sexual means (which does not really get rid of stress, except in the most superficial sense), we simply reinforce the roots of that stress. In addicting or over-attaching ourselves to erotically pleasing release, we also frequently addict ourselves to the very tension that seemingly necessitates and sometimes even legitimizes such release.

The abuse of sex, particularly through the expectations with which we commonly burden it, is so culturally pervasive and deeply ingrained as to go largely unnoticed, except in its more lurid, obviously dysfunctional, or perverse extremes. Even more removed from any telling awareness is our aversion to truly exploring and illuminating the whole matter of human sexuality, not clinically nor in any other kind of isolation, but rather in the context of our entire being, our totality, our inherent wholeness.

That is, sex does not need to be—and in fact cannot be—crystallized out and set apart from the rest of our experience (as those overly focused on the mechanics of sexuality often try to do). Rather, it needs to be seen, felt, known, and lived in open-eyed resonance—and relationship—with everything that we do and are, so that it is, as much as possible, not just an act of specialized function nor an act bound to the chore of making us feel better or more secure, but rather an unfettered, full-blooded expression of already present, already loving, already unstressed wholeness.

To embody such wholeness requires a thorough investigation of the labor to which we have assigned—or sentenced—our sexuality.

That labor and its underpinnings are eloquently revealed through the stark slang of sex. Many of the words and phrases regarding our sexual functioning bluntly illustrate the frequently confused, disrespectful, and exploitive attitude commonly brought to one’s own sexuality and sexuality in general. Consider, for example, the notorious and enormously popular “f” word, for which there is an incredible number of non-copulatory meanings, a fucking incredible number, all pointedly and colorfully describing what we may actually be up to when we are busy being sexual or erotically engaged.

Here’s a partial list, the majority of which overlap in meaning: ignorance (“Fucked if I know”); indifference (“I don’t give a fuck”); degradation (“You stupid fuck”); aggression (“Don’t fuck with me!”); disappointment (“This is really fucked”); rejection (“Get the fuck out of here!” or “Fuck off!”); manipulation (“You’re fucking with my head”); disgust (“Go fuck yourself”); vexation (“What the fuck are you doing?”); exaggeration (“It was so fucking good!”); rage (“Fuck you!”); and, perhaps most pithily revealing of all, exploitation (“I got fucked”).
Throw together the various meanings of “fuck,” plus the “higher” or more socially acceptable terms for sexual intercourse—including the vague “having a relationship” and the unwittingly precise “sleeping together”—and mix in some insight, and what emerges is a collage composed of (1) the dysfunctional labor to which we have sentenced our sexual capacity; and (2) the expectations (like “Make me feel wanted” or “Make me feel better”) with which we have saddled and burdened it.

When we primarily assign our sexuality to stress release, security reinforcement, egoic reassurance, the fueling of romantic delusion, and other such chores—thereby burdening it with the obligation to make us feel better—we are doing little more than screwing ourselves, dissipating much of the very energy that we need for facing and healing our woundedness, the woundedness that, ironically, we seek escape or relief from through the pleasuring and various sedating options provided by our sexuality.

This is not to say that we should never use our sexuality for purposes such as stress release, for there are times when doing so may be entirely appropriate, but such usage needs to be more the exception than the rule.
We are living in a pervasively sexualized culture—“sexy” as an adjective has infiltrated just about every dimension of life. There’s much more openness regarding sex than there was fifty or sixty years ago, but much of that openness has more to do with breadth than depth. We have more permission to experiment with sex and to talk graphically about it, but we nevertheless don’t talk about it in real depth very often—exploring, for example, the nonsexual or presexual dynamics that may be in play during sex—for to do so would put us in a position of real vulnerability and transparency, not so able to hang on to a semblance of “having it together.” Seeing what we are actually doing in nonsexual contexts while we’re busy being sexual may not be very high on our list of priorities!
And this is the era of informed consent, centered by the myth—yes, myth—of consenting adults. In sexual circumstances, many of us may not be clearly considering what is really going on and what is at stake, instead making choices from a desire (largely rooted in childhood) to get approval, affection, connection, love, or security, or to be distracted from our suffering. At such times, we are operating not so much as consenting adults as adult-erated children (and/or adolescents) whose “consent”—however “informed”—is largely an eroticized expression of unresolved woundedness or unmet nonsexual needs.

The deepest sex, sex requiring no fantasies (inner or outer) or turn-on strategies or rituals of arousal, but rather only the love, openness, and safety of awakened intimacy, cannot be significantly accessed without a corresponding depth in the rest of our relationship with our partner. Without such mutual maturity, it doesn’t matter how hot or juicy or innovative our sexual life may be, even if we have many orgasms, big orgasms, together.

In fact, when we make coming together a goal, we simply come apart, separating and losing ourselves in our quest for maximally pleasurable sensations. “Sensational” sex is precisely that: sex that is centered and defined by an abundance of erotically engorged sensations. The romanticized presence of these sensations is often misrepresented as actual intimacy, at least until the rude pricks of reality do their vastly underappreciated job.
Most couples we see are not really all that happy with their sex life. Some of them have gone flat sexually, having had little or no sex for a long time. (Not surprisingly, the rest of their relationship is also usually flat, emotionally depressed, low in passion, unnaturally peaceful.) Other couples are more openly frustrated, wanting more than they are getting (such a quantitative focus being mostly a male complaint), or wanting more connection before sex (such a qualitative focus being mostly a female complaint). And others initially act as if they are doing fine sexually, being reluctant to reveal their discomfort with the direction that their sex life may be taking (like tolerating a partner who prefers porn to them). And so on.

The good news is that such dissatisfaction, if allowed to surface in its fullness, will often goad a couple into doing work that they would otherwise avoid or postpone.

As a couple explores their sexuality, and explores it deeply, they will discover that what’s not working in their relationship usually shows up in their sexuality, often in exaggerated form. And conversely, as they ripen into more mature ways of relating, they will find that this revitalizes and deepens their sexuality. No sex manuals or tantric rituals are needed, nor any fantasies or other turn-on tactics—their increased intimacy and trust in each other are more than sufficient, creating an atmosphere within which love-centered, awareness-infused sexual desire can naturally arise and flow, carrying the lovers along into the sweet dynamite and ever-fresh wonder and ecstasy of what sex can be when it has deep intimacy’s green light.

Comment: We need to see sex as part of who we are as humane beings. Sexuality should be a part of the fullness of a healthy relationship, not an end in itself.


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http://help-matrix.blogspot.com/

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http://help-matrix.ning.com/

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Ayahuasca From Wikipedia, the free encyclopedia

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Ayahuasca cooking in the Napo region of Ecuador

Ayahuasca
(ayawaska pronounced [ajaˈwaska] in the Quechua language) is any of various psychoactive infusions or decoctions prepared from the Banisteriopsis spp. vine, usually mixed with the leaves of dimethyltryptamine (DMT)-containing species of shrubs from the genus Psychotria. The brew, first described academically in the early 1950s by Harvard ethnobotanist Richard Evans Schultes, who found it employed for divinatory and healing purposes by the native peoples of Amazonian Colombia, is known by a number of different names (see below). It has been reported that some effects can be had from consuming the caapi vine alone, but that DMT-containing plants (such as Psychotria) remain inactive when drunk as a brew without a source of monoamine oxidase inhibitor (MAOI) such as B. caapi. How indigenous peoples discovered the synergistic properties of the plants used in the ayahuasca brew remains unclear. While many indigenous Amazonian people say they received the instructions directly from plants and plant spirits, researchers have devised a number of alternative theories to explain its discovery.[1]

Peruvian Ayahuasca

Contents

Nomenclature

In Ecuador, Bolivia and Peru, Colombia and to a lesser extent in Brazil, "ayahuasca" or "ayawaska" is Quechua for "spirit vine" or "vine of the souls"; aya means "spirit" while huasca or waska means "vine". The spelling of ayahuasca is the hispanicized version of the name; many Quechua or Aymara speakers would prefer the spelling ‘’ayawaska". The word “hoasca” as used by the União do Vegetal refers exclusively to tea prepared from B. caapi and P. viridis without any other plant. The name “ayahuasca" is properly that of the plant B. caapi, one of the primary sources of beta-carbolines for the brew. Other terms include:

Molecular structure of harmine

Molecular structure of harmaline

Molecular structure of tetrahydroharmine

Chemistry

Harmine compounds are of beta-carboline origin. The three most studied beta-carboline compounds found in the B. caapi vine are harmine, harmaline and tetrahydroharmine. Harmine and harmaline are selective and reversible inhibitors of MAO-A, while tetrahydroharmine is a weak serotonin uptake inhibitor.[6] This inhibition of MAO-A allows DMT to diffuse unmetabolized past the membranes in the stomach and small intestine and eventually get through the blood–brain barrier (which, by itself, requires no MAO-A inhibition) to activate receptor sites in the brain. Without RIMAs or the MAOI of MAO-A, DMT would be oxidised (and thus; rendered biologically inactive) by monoamine oxidase enzymes in the digestive tract.[7]

Individual polymorphisms in the cytochrome P450-2D6 enzyme affect the ability of individuals to metabolize harmine.[8] Some natural tolerance to habitual use of ayahuasca (roughly once weekly) may develop through upregulation of the serotonergic system.[6][9] A phase 1 pharmacokinetic study on ayahuasca (as Hoasca) with 15 volunteers was conducted in 1993, during the Hoasca Project.[6] A review of the Hoasca Project has been published.[10]

Preparation

Sections of Banisteriopsis caapi vine are macerated and boiled alone or with leaves from any of a number of other plants, including Psychotria viridis (chacruna) or Diplopterys cabrerana (also known as chaliponga). The resulting brew contains the powerful hallucinogenic alkaloid N,N-dimethyltryptamine (DMT), and MAO inhibiting harmala alkaloids, which are necessary to make the DMT orally active.
Brews can also be made with no DMT-containing plants; Psychotria viridis being substituted by plants such as Justicia pectoralis, Brugmansia, or sacred tobacco, also known as Mapacho (Nicotiana rustica), or sometimes left out with no replacement. The potency of this brew varies radically from one batch to the next, both in potency and psychoactive effect, based mainly on the skill of the shaman or brewer, as well as other admixtures sometimes added and the intent of the ceremony. Natural variations in plant alkaloid content and profiles also affect the final concentration of alkaloids in the brew, and the physical act of cooking may also serve to modify the alkaloid profile of harmala alkaloids.[11][12]

Traditional brew


Ayahuasca being prepared in the Napo region of Ecuador

Freshly harvested caapi vine ready for preparation

Banisteriopsis caapi preparation

Beaten caapi ready for boiling

Caapi cooking over an open fire

Traditional ayahuasca brews are often made with Banisteriopsis caapi as an MAOI, although Dimethyltryptamine sources and other admixtures vary from region to region. There are several varieties of caapi, often known as different "colors", with varying effects, potencies, and uses.
DMT admixtures:
MAOI:
Other common admixtures:
Common admixtures with their associated ceremonial values and spirits:
  • Ayahuma[13] bark: Dead Head Tree. Provides protection and is used in healing susto (soul loss from spiritual fright or trauma). Head spirit is a headless giant.
  • Capirona[13] bark: Provides cleansing and protection. It is noted for its smooth bark, white flowers, and hard wood. Head spirits look Caucasian.
  • Chullachaki Caspi[13] bark: Provides cleansing to the physical body. Used to transcend physical body ailments. Head spirits look Caucasian.
  • Lopuna Blanca bark: Provides protection. Head spirits take the form of giants.
  • Punga Amarilla bark: Yellow Punga. Provides protection. Used to pull or draw out negative spirits or energies. Head spirit is the yellow anaconda.
  • Remo Caspi[13] bark: Oar Tree. Used to move dense or dark energies. Head spirit is a native warrior.
  • Wyra (huaira) Caspi[13] bark: Air Tree. Used to create purging, transcend gastro/intestinal ailments, calm the mind, and bring tranquility. Head spirit looks African.
  • Shiwawaku bark: Brings purple medicine to the ceremony. Provides healing and protection.
  • Camu camu Gigante: Head spirit comes in the form of a large dark skinned giant. He provides medicine and protection in the form of warding off dark and demonic spirits.
  • Tamamuri: Head spirit looks like an old Asian warrior with a long white wispy beard. He carries a staff and manages thousands of spirits to protect the ceremony and send away energies that are purged from the participants.
  • Uchu Sanango: Head of the sanango plants. Provides power, strength, and protection. Head doctor spirit is a grandfather with a long, gray-white beard.
  • Huacapurana: Giant tree of the Amazon with very hard bark. Its head spirits come in the form of Amazonian giants and provide a strong grounding presence in the ceremony.

Usage

Ayahuasca is used largely as a religious sacrament. Users of ayahuasca in non-traditional contexts often align themselves with the philosophies and cosmologies associated with ayahuasca shamanism, as practiced among indigenous peoples like the Urarina of Peruvian Amazonia.[14] While non-native users know of the spiritual applications of ayahuasca, a less well-known traditional usage focuses on the medicinal properties of ayahuasca. When used for its medicinal purposes ayahuasca affects the human consciousness for less than six hours, beginning half an hour after consumption, and peaking after two hours. The remedy also has cardiovascular effects, moderately increasing both heart rate and diastolic blood pressure. The psychedelic effects of ayahuasca include visual and auditory stimulation, the mixing of sensory modaltities, and psychological introspection that may lead to great elation, fear, or illumination. Its purgative properties are important (known as la purga or "the purge"). The intense vomiting and occasional diarrhea it induces can clear the body of worms and other tropical parasites,[15] and harmala alkaloids themselves have been shown to be anthelmintic[16] Thus, this action is twofold; a direct action on the parasites by these harmala alkaloids (particularly harmine in ayahuasca) works to kill the parasites, and parasites are expelled through the increased intestinal motility that is caused by these alkaloids.

Dietary taboos are often associated with the use of ayahuasca.[17] In the rainforest, these tend towards the purification of one's self - abstaining from spicy and heavily-seasoned foods, excess fat, salt, caffeine, acidic foods (such as citrus) and sex before, after, or during a ceremony. A diet low in foods containing tyramine has been recommended, as the speculative interaction of tyramine and MAOIs could lead to a hypertensive crisis. However, evidence indicates that harmala alkaloids act only on MAO-A, in a reversible way similar to moclobemide (an antidepressant that does not require dietary restrictions). Dietary restrictions are not used by the highly urban Brazilian ayahuasca church União do Vegetal, suggesting the risk is much lower than perceived, and probably non-existent.[17]
The name 'ayahuasca' specifically refers to a botanical decoction that contains Banisteriopsis caapi. A synthetic version, known as pharmahuasca is a combination of an appropriate MAOI and typically DMT. In this usage, the DMT is generally considered the main psychoactive active ingredient, while the MAOI merely preserves the psychoactivity of orally ingested DMT, which would otherwise be destroyed in the gut before it could be absorbed in the body. Thus, ayahuasqueros and most others working with the brew maintain that the B. caapi vine is the defining ingredient, and that this beverage is not ayahuasca unless B. caapi is in the brew. The vine is considered to be the "spirit" of ayahuasca, the gatekeeper and guide to the otherworldly realms.

In some areas[specify], it is even said that the chakruna or chaliponga admixtures are added only to make the brew taste sweeter[citation needed]. This is a strong indicator of the often wildly divergent intentions and cultural differences between the native ayahuasca-using cultures and psychedelics enthusiasts in other countries.
In modern Europe and North America, ayahuasca analogues are often prepared using non-traditional plants which contain the same alkaloids. For example, seeds of the Syrian rue plant can be used as a substitute for the ayahuasca vine, and the DMT-rich Mimosa hostilis is used in place of chakruna. Australia has several indigenous plants which are popular among modern ayahuasqueros there, such as various DMT-rich species of Acacia.
A visitor who wishes to become a "dietero" or "dietera", that is, a male or female apprentice-shaman learning the way of the teacher plants, undergoes a rigorous initiation. This can involve spending up to a year or more in the jungle. This initiation challenges and trains the initiate through extreme circumstances involving a special diet and numerous different plant medicines to complement the ayahuasca, the lack of western food and conveniences, the harsh environmental conditions of heavy rains, storms, intense heat, insects, and poisonous animals. The initiate is also tested for their unwavering commitment to ayahuasca and the shaman who oversees the training.

Non-traditional usage

Around the end of the 1990s, ayahuasca use spread to Europe. The first ayahuasca ‘Churches’ affiliated to the Brazilian Santo Daime were established in the Netherlands. A legal case was filed against two of the Church's leaders, Hans Bogers (one of the original founders of the Dutch Santo Daime community) and Geraldine Fijneman (the head of the Amsterdam Santo Daime community). Bogers and Fijneman were charged with distributing a scheduled substance (DMT); however, the prosecution was unable to prove that the use of ayahuasca by members of the Santo Daime constituted a sufficient threat to public health and order that it warranted denying their rights to religious freedom under ECHR Article 9. The 2001 verdict of the Amsterdam district court is an important precedent. Since then groups that are not affiliated to the Santo Daime have used ayahuasca, and a number of different 'styles' have been developed, such as the non-religious approach developed by Daniel Waterman in 2001,[18] popularly termed Ayahuasca Open Style (AOS).[19]
Due to the legal status of ayahuasca in much of the West[citation needed], those who have been exploring its therapeutic potential are unable to do so openly. The non-religious therapeutic use of ayahuasca is not protected by covenants on religious freedom.

History

In the 16th century, Christian missionaries from Spain and Portugal first encountered indigenous peoples using ayahuasca in South America; their earliest reports described it as the work of the devil.[20] In the 20th century, the active chemical constituent of B. caapi was named telepathine, but it was found to be identical to a chemical already isolated from Peganum harmala and was given the name harmaline. Beat writer William Burroughs read a paper by Richard Evans Schultes on the subject and sought out yagé in the early 1950s while traveling through South America in the hopes that it could relieve or cure opiate addiction (see The Yage Letters). Ayahuasca became more widely known when the McKenna brothers published their experience in the Amazon in True Hallucinations. Dennis McKenna later studied the pharmacology, botany, and chemistry of ayahuasca and oo-koo-he, which became the subject of his master's thesis.

In Brazil, a number of modern religious movements based on the use of ayahuasca have emerged, the most famous of them being Santo Daime and the União do Vegetal (or UDV), usually in an animistic context that may be shamanistic or, more often (as with Santo Daime and the UDV), integrated with Christianity. Both Santo Daime and União do Vegetal now have members and churches throughout the world. Similarly, the US and Europe have started to see new religious groups develop in relation to increased ayahuasca use.[21] Some Westerners have teamed up with shamans in the Amazon rainforest regions, forming ayahuasca healing retreats that claim to be able to cure mental and physical illness and allow communication with the spirit world. Some reports and scientific studies affirm that ritualized use of ayahuasca may improve mental and physical health.[22]
In recent years, the tea has been popularized by Wade Davis (The Serpent and The Rainbow), English novelist Martin Goodman in I Was Carlos Castaneda, Chilean novelist Isabel Allende,[23] writer Kira Salak,[24][25] author Jeremy Narby (The Cosmic Serpent), author Jay Griffiths ("Wild: An Elemental Journey"), and radio personality Robin Quivers.[26]
In 2008, psychology professor Benny Shanon published a controversial hypothesis that a brew analogous to Ayahuasca was heavily connected to early Judaism, and that the effects of this brew were responsible for some of the most significant events of Moses' life, including his vision of the burning bush.[27]

Legal status

Internationally, DMT is a Schedule I drug under the Convention on Psychotropic Substances. The Commentary on the Convention on Psychotropic Substances notes, however, that the plants containing it are not subject to international control:[28]
The cultivation of plants from which psychotropic substances are obtained is not controlled by the Vienna Convention. . . . Neither the crown (fruit, mescal button) of the Peyote cactus nor the roots of the plant Mimosa hostilis nor Psilocybe mushrooms themselves are included in Schedule 1, but only their respective principles, mescaline, DMT and psilocin.
A fax from the Secretary of the International Narcotics Control Board to the Netherlands Ministry of Public Health sent in 2001 goes on to state that "Consequently, preparations (e.g.decoctions) made of these plants, including ayahuasca, are not under international control and, therefore, not subject to any of the articles of the 1971 Convention."[29]
The legal status in the United States of DMT-containing plants is somewhat questionable. Ayahuasca plants and preparations are legal, as they contain no scheduled chemicals. However, brews made using DMT containing plants are illegal since DMT is a Schedule I drug. That said, some people are challenging this, using arguments similar to those used by peyotist religious sects, such as the Native American Church. A court case allowing the União do Vegetal to import and use the tea for religious purposes in the United States, Gonzales v. O Centro Espirita Beneficente Uniao do Vegetal, was heard by the U.S. Supreme Court on November 1, 2005; the decision, released February 21, 2006, allows the UDV to use the tea in its ceremonies pursuant to the Religious Freedom Restoration Act. In a similar case an Ashland, Oregon based Santo Daime church sued for their right to import and consume ayahuasca tea. In March 2009, U.S. District Court Judge Panner ruled in favor of the Santo Daime, acknowledging its protection from prosecution under the Religious Freedom Restoration Act.[30]
Religious use in Brazil was legalized after two official inquiries into the tea in the mid-1980s, which concluded that ayahuasca is not a recreational drug and has valid spiritual uses.[31]
In France, Santo Daime won a court case allowing them to use the tea in early 2005; however, they were not allowed an exception for religious purposes, but rather for the simple reason that they did not perform chemical extractions to end up with pure DMT and harmala and the plants used were not scheduled.[32] Four months after the court victory, the common ingredients of ayahuasca as well as harmala were declared stupéfiants, or narcotic schedule I substances, making the tea and its ingredients illegal to use or possess.[33]

Other legal issues

Ayahuasca has also stirred debate regarding intellectual property protection of traditional knowledge. In 1986 the US Patent and Trademarks Office allowed the granting of a patent on the ayahuasca vine B. Caapi. It allowed this patent based on the assumption that ayahuasca's properties had not been previously described in writing. Several public interest groups, including the Coordinating Body of Indigenous Organizations of the Amazon Basin (COICA) and the Coalition for Amazonian Peoples and Their Environment (Amazon Coalition) objected. In 1999 they brought a legal challenge to this patent which had granted a private US citizen "ownership" of the knowledge of a plant that is well-known and sacred to many indigenous peoples of the Amazon, and used by them in religious and healing ceremonies.[34] Later that year the PTO issued a decision rejecting the patent, on the basis that the petitioners' arguments that the plant was not "distinctive or novel" were valid. However, the decision did not acknowledge the argument that the plant's religious or cultural values prohibited a patent. In 2001, after an appeal by the patent holder, the US Patent Office reinstated the patent. The law at the time did not allow a third party such as COICA to participate in that part of the reexamination process. The patent, held by US entrepreneur Loren Miller, expired in 2003.[35]

Research

Charles Grob directed the first major study of the effects of ayahuasca on humans with the Hoasca Project in 1993. The project studied members of the União do Vegetal (UDV) church in Brazil who use hoasca as a sacrament.[24]
The Institute of Medical Psychology at the University Hospital in Heidelberg, Germany has set up a Research Department Ayahuasca / Santo Daime,[36] which in May 2008 held a 3-day conference under the title The globalization of Ayahuasca - An Amazonian psychoactive and its users.[37] There are also the investigations of the human pharmacology of ayahuasca done by Jordi Riba [7][38][39][40][41][42][43][44][45][46] and the work of Rafael G. dos Santos.[47][48][49][50][51][52][53][54]

See also

Notes

  1. ^ "Ayahuasca.com - Overviews Shamanism - On The Origin of Ayahuasca". Retrieved August, 2010.
  2. ^ Incayawar, Mario; Lise Bouchard, Ronald Wintrob, Goffredo Bartocci (2009). Psychiatrists and Traditional Healers: Unwitting Partners in Global Mental Health. Wiley. p. 69. ISBN 978-0-470-51683-6.
  3. ^ Descola, Philippe (1996). In the Society of Nature: A Native Ecology in Amazonia. Cambridge University Press. pp. 99–100, 163. ISBN 978-0-521-57467-9.
  4. ^ This term was popularized in English in the 1960s by the beat generation writers William S. Burroughs and Allen Ginsberg in The Yage Letters. The letters were originally written in the 1950s.
  5. ^ Siskind, Janet (1973). To Hunt in the Morning. Oxford University Press. p. 130. ISBN 0-19-501891-5.
  6. ^ a b c Callaway JC, McKenna DJ, Grob CS, Brito GS, Raymon LP, Poland RE, Andrade EN, Andrade EO (1999). "Pharmacokinetics of Hoasca alkaloids in healthy humans". Journal of Ethnopharmacology 65 (3): 243–256. DOI:10.1016/S0378-8741(98)00168-8. PMID 10404423.
  7. ^ a b RIBA, J. Human Pharmacology of Ayahuasca. Doctoral Thesis: Universitat Autònoma de Barcelona, 2003.
  8. ^ Callaway JC (June 2005). "Fast and slow metabolizers of Hoasca". J Psychoactive Drugs 37 (2): 157–61. PMID 16149329.
  9. ^ Callaway JC, Airaksinen MM, McKenna DJ, Brito GS, Grob CS (November 1994). "Platelet serotonin uptake sites increased in drinkers of ayahuasca". Psychopharmacology (Berl.) 116 (3): 385–7. DOI:10.1007/BF02245347. PMID 7892432.
  10. ^ McKenna DJ, Callaway JC, Grob CS (1998). "The scientific investigation of ayahuasca: A review of past and current research". The Heffter Review of Psychedelic Research 1: 65–77.
  11. ^ Callaway JC (June 2005). "Various alkaloid profiles in decoctions of Banisteriopsis caapi". J Psychoactive Drugs 37 (2): 151–5. PMID 16149328.
  12. ^ Callaway JC, Brito GS, Neves ES (June 2005). "Phytochemical analyses of Banisteriopsis caapi and Psychotria viridis". J Psychoactive Drugs 37 (2): 145–50. DOI:10.1080/02791072.2005.10399795. PMID 16149327.
  13. ^ a b c d e f g h i j k Ratsch 2005, pp. 704–708
  14. ^ Dean, Bartholomew (2009). Urarina Society, Cosmology, and History in Peruvian Amazonia. Gainesville: University Press of Florida. ISBN 978-0-8130-3378-5.
  15. ^ Andritzky W (1989). "Sociopsychotherapeutic functions of ayahuasca healing in Amazonia". J Psychoactive Drugs 21 (1): 77–89. DOI:10.1080/02791072.1989.10472145. PMID 2656954.
  16. ^ Hassan, I. (1967). "Some folk uses of Peganum harmala in India and Pakistan". Economic Botany 21 (3): 384. DOI:10.1007/BF02860378.
  17. ^ a b Ott, J. (1994). Ayahuasca Analogues: Pangaean Entheogens. Kennewick, WA: Natural Books. ISBN 978-0-9614234-4-5.
  18. ^ Who We Are at a-keys.nl
  19. ^ Introduction to Ayahuasca at a-keys.nl
  20. ^ Reichel-Dolmatoff 1975, p. 48 as cited in Soibelman 1995, p. 14.
  21. ^ Labate, B.C.; Rose, I.S. & Santos, R.G. (2009). Ayahuasca Religions: a comprehensive bibliography and critical essays. Santa Cruz: Multidisciplinary Association for Psychedelic Studies - MAPS. ISBN 978-0-9798622-1-2.
  22. ^ See research by Doctor John Halpern in New Scientist
  23. ^ Elsworth, Catherine (2008-03-21). "Isabel Allende: kith and tell". The Daily Telegraph (London). Retrieved 2010-04-26.
  24. ^ a b Salak, Kira. "Hell And Back". Retrieved 29 December 2010.
  25. ^ Salak, Kira. "Ayahuasca Healing in Peru". Retrieved 27 December 2010.
  26. ^ stern show blog, podcast and videos, wcqj.com, retrieved 2012-01-14
  27. ^ Shanon, Benny (March 2008). "Biblical Entheogens: a Speculative Hypothesis". Time and Mind (Berg) 1 (1): 51–74. DOI:10.2752/175169608783489116. ISSN 1751-6978. Retrieved 28 February 2012.
  28. ^ DMT - UN report, MAPS, 1971-02-21, retrieved 2012-01-14
  29. ^ Erowid Ayahuasca Vault : Law : UNDCP's Ayahuasca Fax, Erowid.org, 2001-01-17, retrieved 2012-01-14
  30. ^ (PDF) Ruling by District Court Judge Panner in Santo Daime case in Oregon, retrieved 2012-01-14
  31. ^ More on the legal status of ayahuasca can be found in the Erowid vault on the legality of ayahuasca.
  32. ^ Cour d'appel de Paris, 10ème chambre, section B, dossier n° 04/01888. Arrêt du 13 janvier 2005 [Court of Appeal of Paris, 10th Chamber, Section B, File No. 04/01888. Judgement of 13 January 2005]. PDF of this document may be obtained from Ayahuasca - Santo Daime Library.
  33. ^ JO, 2005-05-03. Arrêté du 20 avril 2005 modifiant l'arrêté du 22 février 1990 fixant la liste des substances classées comme stupéfiants (PDF) [Decree of 20 April 2005 amending the decree of 22 February 1990 establishing the list of substances scheduled as narcotics].
  34. ^ CIEL Biodiversity Program Accomplishments, Ciel.org, retrieved 2012-01-14
  35. ^ "The Ayahuasca Patent Case". Our Programs: Biodiversity. The Centre for International Environmental Law. Retrieved 18 December 2011.
  36. ^ 'Research Department Ayahuasca / Santo Daime' at the University Hospital in Heidelberg, Germany, Klinikum.uni-heidelberg.de, retrieved 2012-01-14
  37. ^ Conference schedule "The globalization of Ayahuasca", Heidelberg, Germany: Ritualdynamik.de, 2008, May, retrieved 2012-01-14
  38. ^ Riba J, Barbanoj MJ (June 2005). "Bringing ayahuasca to the clinical research laboratory". J Psychoactive Drugs 37 (2): 219–30. PMID 16149336.
  39. ^ Riba, J. & Barbanoj, M.J. Ayahuasca (2006). Peris, J.C., Zurián, J.C., Martínez, G.C. & Valladolid, G.R.. ed. Tratado SET de Transtornos Adictivos. Madrid: Ed. Médica Panamericana. pp. 321–324. ISBN 978-84-7903-164-0.
  40. ^ Riba J, Rodríguez-Fornells A, Strassman RJ, Barbanoj MJ (May 2001). "Psychometric assessment of the Hallucinogen Rating Scale". Drug Alcohol Depend 62 (3): 215–23. DOI:10.1016/S0376-8716(00)00175-7. PMID 11295326.
  41. ^ Riba J, Rodríguez-Fornells A, Urbano G, et al. (February 2001). "Subjective effects and tolerability of the South American psychoactive beverage Ayahuasca in healthy volunteers". Psychopharmacology (Berl.) 154 (1): 85–95. DOI:10.1007/s002130000606. PMID 11292011.
  42. ^ Riba J, Anderer P, Morte A, et al. (June 2002). "Topographic pharmaco-EEG mapping of the effects of the South American psychoactive beverage ayahuasca in healthy volunteers". Br J Clin Pharmacol 53 (6): 613–28. DOI:10.1046/j.1365-2125.2002.01609.x. PMC 1874340. PMID 12047486.
  43. ^ Riba, J., Rodriguez–Fornells, A., & Barbanoj, M.j. (2002). "Effects of ayahuasca sensory and sensorimotor gating in humans as measured by P50 suppression and prepulse inhibition of the startle reflex, respectively.". Psychopharmacology (Berl) 165 (1): 18–28. DOI:10.1007/s00213-002-1237-5.
  44. ^ Riba J, Valle M, Urbano G, Yritia M, Morte A, Barbanoj MJ (July 2003). "Human pharmacology of ayahuasca: subjective and cardiovascular effects, monoamine metabolite excretion, and pharmacokinetics". J. Pharmacol. Exp. Ther. 306 (1): 73–83. DOI:10.1124/jpet.103.049882. PMID 12660312.
  45. ^ Riba J, Anderer P, Jané F, Saletu B, Barbanoj MJ (2004). "Effects of the South American psychoactive beverage ayahuasca on regional brain electrical activity in humans: a functional neuroimaging study using low-resolution electromagnetic tomography". Neuropsychobiology 50 (1): 89–101. DOI:10.1159/000077946. PMID 15179026.
  46. ^ Riba J, Romero S, Grasa E, Mena E, Carrió I, Barbanoj MJ (May 2006). "Increased frontal and paralimbic activation following ayahuasca, the pan-Amazonian inebriant". Psychopharmacology (Berl.) 186 (1): 93–8. DOI:10.1007/s00213-006-0358-7. PMID 16575552.
  47. ^ Santos, R.G., Moraes, C.C. & Holanda, A. (2006). "Ayahuasca e redução do uso abusivo de psicoativos: eficácia terapêutica?". Psicologia: Teoria e Pesquisa 22 (3): 363–370. DOI:10.1590/S0102-37722006000300014.
  48. ^ SANTOS, R.G. (2007). "AYAHUASCA: Neuroquímica e Farmacologia.". SMAD - Revista Eletrônica Saúde Mental Álcool e Drogas 3 (1).
  49. ^ Santos RG, Landeira-Fernandez J, Strassman RJ, Motta V, Cruz AP (July 2007). "Effects of ayahuasca on psychometric measures of anxiety, panic-like and hopelessness in Santo Daime members" (PDF). J Ethnopharmacol 112 (3): 507–13. DOI:10.1016/j.jep.2007.04.012. PMID 17532158.
  50. ^ Santos, R.G. & Strassman, R.J. (3 December 2008). "Ayahuasca and Psychosis (eLetter)". British Journal of Psychiatry.
  51. ^ SANTOS, R.G. (2010). "The pharmacology of ayahuasca: a review" (PDF). Brasília Médica 47 (2): 188–195.
  52. ^ SANTOS, R.G. (2010). "Toxicity of chronic ayahuasca administration to the pregnant rat: how relevant it is regarding the human, ritual use of ayahuasca?" (PDF). Birth Defects Research Part B: Developmental and Reproductive Toxicology 89 (6): 533–535. DOI:10.1002/bdrb.20272.
  53. ^ SANTOS, R.G. (ed.). "The Ethnopharmacology of Ayahuasca". Trivandrum: Transworld Research Network. 2011. http://www.trnres.com/ebookcontents.php?id=93
  54. ^ Santos RG, Valle M, Bouso JC, Nomdedéu JF, Rodriguez-Espinosa J, McIlhenny EH, Barker SA, Barbanoj MJ, Riba J (December 2011). "Autonomic, neuroendocrine and immunological effects of Ayahuasca. A comparative study with d-amphetamine" (PDF). J Clin Psychopharmacol 31 (6): 217–26. DOI:10.1097/JCP.0b013e31823607f6. PMID 22005052.

References

Further reading

Note> I am not advocating anything here. As a recovered dope fiend and drunk I am simply sharing information that I have come across in my research. So don't trip! ~Che Peta

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