Indrid Cold
09-21-2007, 10:00 PM
> >... I also find it objectionable to post encouragements to
> >others to use these substances without giving the full story.
> Ditto for me.. Too many of these posts are people with no spiritual
> connection to the plants they are using. That is what makes it abuse.
> The traditional shamanism that they use to defend their own practices
> usually involved many years of study and training, apprenticeships and
> so on. That is a very big difference, and one that cannot be shrugged
> aside.
> Psychedelics are *not* necessary. They can be used, but should only be
> used within the proper context and with the proper relationships being
> present. If that opinion is offensive to some, so be it.
The Multidisciplinary Association for Psychedelic Studies (MAPS)
http://www.maps.org/
¤º°`°º¤ø,¸¸,ø¤º°`°º¤ø,¸¸,ø¤º °`°º¤ø,¸¸,ø¤º°`°º¤ø¤º°`°º¤ø, ¸¸,ø¤º°`°º¤ø,
[] Descartes' Error: Emotion, Reason, and the Human Brain
[] by Antonio R. Damasio
[] [<http://www.uiowa.edu/~neuro/Faculty/damasioa.htm>]
[] Avon Books - New York, 1994
[] http://serendip.brynmawr.edu/bb/damasio/descartes.html
[]
[] "By itself, the emotional response can accomplish some useful
[] goals: speedy concealment from a predator, for instance, or
[] display of anger toward a competitor. The process does not
[] stop with the bodily changes that define an emotion, however.
[] The cycle continues, certainly in humans, and its next step
[] is the _feeding of the emotion_ in connection to the object
[] that excited it, the realization of the nexus between object
[] and emotional body state. Now, it may be asked, why would
[] anyone need to become cognizant of such a relation? Why
[] complicate matters and bring consciousness into this process,
[] if there is already a means to respond adaptively at an
[] automated level? The answer is that consciousness buys an
[] enlarged protection policy."
[] [...]
[] "Primary emotions (read innate, preorganized, Jamesian)
[] depend on limbic system circuitry, the amygdala and anterior
[] cingulate being the prime players. Evidence that the amygdala
[] is the key player in preorganized emotion comes from the
[] observations in both animals and humans. The amygdala has been
[] the precise focus of various animal studies by Pribram,
[] Weiskrantz, Aggleton and Passingham, and more recently, and
[] perhaps most comprehensively, by Joseph LeDoux. Other
[] contributions to the field include those of E.T. Rolls, Michael
[] Davis, and of Larry Squire and his group, whose work, although
[] aimed at understanding memory, also revealed a connection between
[] the amygdala and emotion. The amygdala was also implicated in
[] emotion by Wilder Penfield and by Pierre Gloor and Eric Halgreen
[] when they studied epileptic patients whose surgical evaluation
[] required electrical stimulaton of varied regions in the temporal
[] lobe. More recently there have been supporting observatiions on
[] the human amygdala by investigators in my group and in retrospect,
[] the first hint that amygdala and emotion might be related can be
[] found in the work of Heinrich Kluver and Paul Bucy, who showed
[] that surgical resection of the part of the temporal lobe containing
[] the amygdala created affective indifference, among a variety of
[] other symptoms.
[] [...]
[] "But the mechanism of primary emotions does not describe the full
[] range of emotional behaviors. [...] Structures in the limbic system
[] are not sufficient to support the process of secondary emotions.
[] The network must be broadened, and it requires the agency of
[] prefrontal and of somatosensory cortices." [(From Chpt. 7:
[] _Emotions and Feelings_) DESCARTES' ERROR - Emotion, Reason and
[] the Human Brain by ANTONIO R. DAMASIO, 1994, ISBN: 0-399-13894-3]
[] http://www.uihealthcare.com/depts/med/neurology/neurologymds/damasioa.html
[]
[] Review of Descartes' Error by students in Neural and Behavior
[] Sciences, Bryn Mawr and Haverford Colleges
[] http://serendip.brynmawr.edu/bb/damasio/Damasioreview.html
[]
[] £&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$
[]
[] 'The Feeling of What Happens' by Dr. Antonio Damasio
[] http://memes.org/modules.php?op=modload&name=News&file=article&sid=1555
[] An Interview with Antonio R. Damasio
[] "... we have been able to show that emotional feelings do involve body
[] maps in the brain, and it is also clear that brain components which we
[] postulated to be involved in consciousness, namely, in the brainstem
[] and in the cingulate cortex, show altered functional states during
[] experimental changes of consciousness..."
[] http://hcs.harvard.edu/~husn/BRAIN/vol8-spring2001/damasio.htm
[...]
> >At a conference devoted to ayahuasca in amsterdam last autumn much attention
> >was devoted to trying to understand why the mestizo shamans spend so much
> >effort fighting sorcery wars with each other. (The conference with its new
> >age vibe was bemused that people experienced with ayahuasca would be so
> >aggressive) This seems to correspond closely to the attacks by La Catalina
> >etc in the early books.
>
> Okay...
>
> I think it just goes to show you can't really depend on altered states
> for any serious long-term form of "wisdom".
>
> >So I would be inclined to make more explicit the possible south american and
> >ayahuasca influence in your catagory 1.
>
> I'll definitely keep that in mind. I never read Harner, and need to
> read more. Benny Shannon, huh? Goes on the reading list...
[...]
http://www.elfis.net/tem/castaneda.htm
"Carlos Castaneda - The Trickster of Truths" -- Excerpt: "One of the more
interesting chapters in Timothy Leary's _Flashbacks_-- aside from the one
dealing with Mary Pinchot-Meyer, and how she allegedly turned on JFK to
LSD -- deals with the period Leary spent (after getting kicked out of
Harvard) in Mexico at the isolated Hotel 'La Catalina' where he continued
his LSD research project, recruiting intrepid explorers there to sample
his wares in the positive set and setting of tropical sand and foam.
Most of the trips taken there were positive and pleasant, though one
funny session is recalled where some guy flipped his wig thinking himself
an ape a' la Altered States, running around the island berserking ape-like
and terrorizing the native populace. Another interesting episode from this
chapter was a visit from Carlos Castaneda..."
[Continued at:---> <http://www.elfis.net/tem/castaneda.htm>]
¤º°`°º¤ø,¸¸,ø¤º°`°º¤ø,¸¸,ø¤º °`°º¤ø,¸¸,ø¤º°`°º¤ø¤º°`°º¤ø, ¸¸,ø¤º°`°º¤ø,
The past is done. Finished.
The "future" does not exist.
It is created micro-second
by micro-second by every
living being and thing in
the universe.
-- Dr Edward Teller
Lecture to Participants
in SPACECAST 2020
"... Given these likely realities as expressed by
Teller, what should we do? What future should we
create? It is not only a matter of investments in
technologies and systems that is at issue here.
It is also a matter of insights that flow from the
alternative futures and the creation of a strategy
to cope effectively with the world of 2025."
http://www.au.af.mil/au/2025/
THE TOPIC OF THE HUMAN SPECIES GUILD
REVISITED SIX YEARS LATER ... [Excerpt]:
"... [W]hile those who do not feel pain and suffering
might not think that others do feel and experience them,
the awakening, for example, of the superpowers of
vibe-sensing, empathy, and telepathy, etc., tends to put
one more in touch with the unbearable pity for the
suffering of mankind." [...] --Ingo Swann (08Aug02)
http://www.biomindsuperpowers.com/Pages/speciesguildrevisited.html
http://www.supersonico.it/webparty/images/sx15.gif
Tantric Peyote DMT Death Mideast research
Effects of Psilocybin in Obsessive-Compulsive Disorder
http://65.18.176.18/research/psilo/azproto.html
Principal Investigators: Francisco A. Moreno,
MD, Pedro Delgado, MD, Alan J. Gelenberg, MD
University of Arizona
PURPOSE AND OBJECTIVES
The purpose of this project is to evaluate the effects
of oral administration of psilocybin on the symptoms of
obsessive compulsive disorder (OCD) in 10 subjects with
this condition. The long-term objective is to evaluate
the safety and therapeutic potential of serotonin
(5-HT)-2A/2C receptor agonist treatment of OCD.
Two important questions will be addressed in this
protocol: 1) do potent 5-HT 2A/2C agonist hallucinogens
lead to an acute decrease in the symptoms of OCD; 2) is
a full hallucinogenic dose required to demonstrate
significant reduction in the symptoms of OCD.
http://65.18.176.18/research/psilo/azproto.html
~*~*~*~*~*~*~*~*~*~*~*~*~*~
MDMA Research in Spain
http://65.18.176.18/research/mdma/spain/
Spain has joined Switzerland and Germany
as a European country where studies with
psychedelics are actively developed by a
small group of researchers. In September 1999,
Jordi CamÃ*, MD, Ph.D., Magi Farré, MD, Ph.D.
and Jose Carlos Bouso, Ph.D. presented their
studies at the MAPS MDMA symposium in Israel.
The MDMA psychotherapy study with PTSD has
been approved and is the first controlled
government-approved MDMA psychotherapy
study ever conducted. The protocol and the
informed consent form describe the study in detail.
Read a personal account of MDMA in the treatment
of PTSD resulting from sexual abuse.
http://65.18.176.18/research/mdma/spain/
~*~*~*~*~*~*~*~*~*~*~*~*~*~
Lecturing about Ketamine Psychedelic Therapy
in the United States
Evgeny Krupitsky, M.D., Ph.D.
http://65.18.176.18/news-letters/v07n2/07205ket.html
Ketamine Psychedelic Therapy in the Treatment of
Heroin Addiction
v04 Research Protocol
Evgeny Krupitsky, M.D., Ph.D. and Andrei Burakov, M.D., Ph.D.
Research Laboratory, Leningrad Regional Center for Alcoholism
and Drug Addiction Therapy.
Novo-Deviatkino 19/1, Leningrad Region 188661, RUSSIA
http://65.18.176.18/research/ketamine/04Kheroin.html
~*~*~*~*~*~*~*~*~*~*~*~*~*~
DISCOVER Vol. 24 No. 2 (February 2003)
http://www.discover.com/
Peyote on the Brain
Is the secret to alcoholism and other
addictions locked up in hallucinogenic drugs?
By John Horgan
Even with several tablespoons of peyote in me,
by 3 in the morning I'm fading. For almost six hours
I have been sitting in a tepee in the Navajo Nation,
the largest Indian reservation in the United States,
with 20 Navajo men, women, and children. They belong
to the Native American Church, which has 250,000 members
nationwide. Everyone except the four children has eaten
the ground-up tops, or buttons, of peyote, Lophophora
williamsii. U.S. law classifies the squat cactus and its
primary active ingredient, mescaline, as Schedule 1
substances, illegal to sell, possess, or ingest. The law
exempts members of the Native American Church, who revere
peyote as a sacred medicine.
www.discover.com/feb_03/gthere.html?article=featpeyote.html
~*~*~*~*~*~*~*~*~*~*~*~*~*~
[] From the Newsletter of the Multidisciplinary Association
for Psychedelic Studies
MAPS - Volume 7 Number 4 Autumn 1997 - pp. 3-4
http://www.maps.org/news-letters/v07n4/07403mcc.html
Native American Church Peyotism and the Treatment of Alcoholism
John McClusky, M.S.W.
Arizona State University
Department of Social Work
The almost thirty year freeze on research into the beneficial uses of
psychedelics is slowly starting to thaw. Human subject studies have been
approved by the FDA for Phase 1 safety studies of ibogaine (a derivative
of a West African plant iboga) which may turn out to be an important new
treatment for heroine and cocaine addiction. Ketamine (a general
anesthetic, which at sub-anesthetic doses facilitates altered states of
consciousness), has been shown to facilitate abstinence from alcohol in
chronic alcoholics (Krupitsky 1992, 1997). Research is now underway in
Peru to study ayahuasca, a mixture of two Amazonian plants that may also
be of use in the treatment of addictions.
[] From time immemorial, indigenous peoples have used mind-altering plants
to facilitate spiritual growth and healing. Early petroglyphs in Northern
Africa indicate mushroom rituals (circa 12,000 B.C.) and early Indian
Vedic texts mention soma, a mind altering substance, also believed to be a
mushroom.
In the Northern American Continent the use of mushrooms dates back
before written history as well as the use of the peyote cactus (Lophophora
williamsii). Indigenous peoples as far back as 6,000 years ago probably
used peyote. That's when we find the first traces of man in the deserts of
Mexico. Peyote's use can be traced from central Mexico to the Southern
areas of Texas in the 1800s. By the end of the 1800s the ritual use of this
cactus had spread to the central parts of the United States and started to
be used widely as a pan-Native American religion. Today the Native
American Church of North America is the largest pan-Native American
religion in North America. Its ceremony is rooted in the native concept of
holistic health and harmony with nature. The use of peyote in a structured
religious setting, with the guidance of a socially sanctioned healer, has been
reported by some authors to be a powerful treatment for alcoholism
among Native Americans and a way of bringing balance back into the lives
of its participants.
Unfortunately, to date there have not been any controlled studies of the
use of peyote in this setting to treat alcoholism or other addiction
disorders. Most of the literature has consisted of anecdotal accounts of its
effectiveness (Albaugh & Anderson,1974; Bergman, 1971; Pascarosa, &
Futterman, 1976; Pascarosa, Futterman & Halsweig, 1976). The closest
research that has been done in this area is with LSD back in the 50s and
60s. Virtually all double-blind controlled studies that have been done with
LSD in the treatment of alcoholism have met mixed reviews by the
scientific community. There has been short term or "afterglow"
improvement in patients which diminishes with time (Halpern, 1996). It is
important to note that most of these studies only measured drug effect with
no appropriate clinical direction and support. (Smart & Strom, 1964;
Hollister et al., 1969; Ludwig et al., 1969; Mottin, 1973).
The Native American Church, on the other hand, offers a combination of
elements that used in conjunction with one another, form the basis of a
holistic treatment model that takes the entire individual into account.
Peyote is seen as a medicine by the native peoples who use it. They
believe that the controlled religious use of this medicine will allow them to
see the truth about their lives and that the peyote spirit is able to give them
guidance and direction. If you sit quietly and still the mind the voice of the
spirit will come through and give you guidance. If the insights that you
receive are not immediately apparent there are elders and spiritual leaders
who can interpret such matters. Peyote is another one of the herb
medicines in the Native American pharmacopoeia. It is viewed as a healing
agent and a psychic integrator. It has the ability to integrate mind, body,
spirit, and emotion in a safe, socially sanctioned, religious setting.
The main elements of the ceremony have been variously described as the
master or guide, the ritual group session and the psychotropic drug.
Through the use of these elements, heightened susceptibility to suggestion,
cathartic expression and managed states of consciousness can be
achieved. This in turn leads to the lowering of defense mechanisms and the
breaking down of denial systems, which is a major component of any
treatment for substance abuse.
There has been some mention made in the literature of the pharmacological
addiction-blocking effect of peyote. In a 1977 article in Clinical
Toxicology, Dr. Kenneth Blum lays out a possible rationale for the
addiction-blocking qualities of peyote. His assumption is that certain
metabolites of peyote (isoquinolines) are identical to the metabolites
produced by heroin and alcohol. Dr. Blum did some of the pioneering
work into the connection between opiate addiction and late stage
alcoholism. He has said that his exploration into this area was left hanging
with the loss of research funding for all such projects in the late 70s. He
believes there is a connection between peyote and its use as an addictive
blocking treatment for alcoholism but also admits that more work needs to
be done (Personal Conversation, 1996; Blum, Futterman, & Pascarosa,
1977).
The debate over the mechanism for alcoholism has gone back and forth
within the scientific community. Isoquinolines and endorphins have been
the two main substances studied over the past twenty years, with a recent
growing interest in a dopamine connection. The question is divided and
research into the pharmacological effects of peyote is sorely lacking.
Here in Arizona, the Peyote Foundation, with the cooperation of the
Multidisciplinary Association for Psychedelic Studies (MAPS), local
Native American Church leaders and myself are planning a study to
measure the effect of Native American Church peyotism on alcohol abuse.
The details of the patient recruitment and exact research design are in the
planning stages now. This would be the first controlled study of the effects
of Native American Church Peyotism on alcohol abuse: a first step in
affirming or denying the many anecdotal reports of sobriety achieved
through participation in the Church.
References
[] Albaugh, B.J. & Anderson, P.O. (1974) "Peyote in the treatment of
alcoholism among American Indians." American Journal of
Psychiatry, 131(11): 1247-50.
[] Bergman, R.L. (1971). "Navajo peyote use: Its apparent safety."
Am J Psychiatry, 128(6): 695-9.
[] Blum, K., Futterman, S.L., & Pascarosa, P. (1977). "Peyote, a
potential ethno-pharmacological agent for alcoholism and other drug
dependencies: Possible biochemical rationale." Clinical Toxicology,
11(4): 459-72.
[] Halpern, J. (1996). The use of hallucinogens in the treatment of
addiction. Addiction Research, 4 (2), 177-189.
[] Hollister L.E., Shelton J., Krieger G. (1969). A controlled
comparison of lysergic acid diethylamide (LSD) and
dextroamphetamine in alcoholics. Am J Psychiatry, 125,
1352-1357.
[] Krupitsky, E.M., Grinenko, A.Y., (1997) "Ketamine Psychedelic
Therapy (KPT): A Review of the Results of Ten Years Research."
J. Psychedelic Drugs, 29(2): 165-183.
[] Krupitsky, E.M., Grinenko, A. Ya., Berkaliev, T. N., Paley, A. I.,
Petrov, V.N., Moshkov, K. A., & Borodkin, Yu. S. (1992). The
combination of psychedelic and aversive approaches in alcoholism
treatment: The affective contra-attribution method. Alcoholism
Treatment Quarterly, 9, 99-105.
[] Ludwig, A., Levine, J., Stark, L., Lazar, R. (1969). A Clinical
Study of LSD Treatment in Alcoholism. American Journal of
Psychiatry, 126, 59-69. Mottin J. L., 1973. Drug induced
attenuation of alcohol consumption. Q J Stud Alcohol 34, 444-472.
[] Pascarosa, P. & Futterman, S. (1976). "Ethnopsychedelic therapy
for alcoholics: Observations in the peyote ritual of the Native
American Church." J. Psychedelic Drugs, 8(3), 215-21.
[] Pascarosa, P., Futterman, S., & Halsweig, M. (1976).
"Observations of alcoholics in the peyote ritual: A pilot study." Ann.
NY Acad. Sci., 273, 518-24.
[] Smart, R.G., Storm T., 1964. The efficacy of LSD in the treatment
of alcoholics. Q J Stud Alcohol 25, 333-338.
http://www.maps.org/news-letters/v07n4/07403mcc.html
~*~*~*~*~*~*~*~*~*~*~*~*~*~
http://www.mindstates.org
~*~*~*~*~*~*~*~*~*~*~*~*~*~
The Origins of the Fear of Death and Dying
http://www.primalpage.com/death.htm
<> U.S. government researchers have discovered that the DMT molecule -- a
<> psychedelic substance -- is released in the pineal gland in your brain
<> every night around 4 a.m. Some suggest that this is the source of
<> reports of alien abduction.
<>
<> More info: http://www.pickover.com/realitycarnival.html#dmta
DMT at Terence McKenna Land --> http://deoxy.org/mckenna.htm
<> The Psychedelic Shaman Briefings -- The Entities of The Imaginal Realm
<> ================================================== ====================
http://www.noveltynet.org/content/paranormal/www.brotherblue.org/libers/imagine1.htm
<> _________________________________________
<> "We shall not cease from exploration
<> And the end of all our exploring
<> Will be to arrive where we started
<> And know the place for the first time."
<> ['Little Gidding V' by T.S. Eliot]
<> Cited in: 'The Magus' by John Fowles
<> http://www.fowlesbooks.com/
<> _________________________________________
> >others to use these substances without giving the full story.
> Ditto for me.. Too many of these posts are people with no spiritual
> connection to the plants they are using. That is what makes it abuse.
> The traditional shamanism that they use to defend their own practices
> usually involved many years of study and training, apprenticeships and
> so on. That is a very big difference, and one that cannot be shrugged
> aside.
> Psychedelics are *not* necessary. They can be used, but should only be
> used within the proper context and with the proper relationships being
> present. If that opinion is offensive to some, so be it.
The Multidisciplinary Association for Psychedelic Studies (MAPS)
http://www.maps.org/
¤º°`°º¤ø,¸¸,ø¤º°`°º¤ø,¸¸,ø¤º °`°º¤ø,¸¸,ø¤º°`°º¤ø¤º°`°º¤ø, ¸¸,ø¤º°`°º¤ø,
[] Descartes' Error: Emotion, Reason, and the Human Brain
[] by Antonio R. Damasio
[] [<http://www.uiowa.edu/~neuro/Faculty/damasioa.htm>]
[] Avon Books - New York, 1994
[] http://serendip.brynmawr.edu/bb/damasio/descartes.html
[]
[] "By itself, the emotional response can accomplish some useful
[] goals: speedy concealment from a predator, for instance, or
[] display of anger toward a competitor. The process does not
[] stop with the bodily changes that define an emotion, however.
[] The cycle continues, certainly in humans, and its next step
[] is the _feeding of the emotion_ in connection to the object
[] that excited it, the realization of the nexus between object
[] and emotional body state. Now, it may be asked, why would
[] anyone need to become cognizant of such a relation? Why
[] complicate matters and bring consciousness into this process,
[] if there is already a means to respond adaptively at an
[] automated level? The answer is that consciousness buys an
[] enlarged protection policy."
[] [...]
[] "Primary emotions (read innate, preorganized, Jamesian)
[] depend on limbic system circuitry, the amygdala and anterior
[] cingulate being the prime players. Evidence that the amygdala
[] is the key player in preorganized emotion comes from the
[] observations in both animals and humans. The amygdala has been
[] the precise focus of various animal studies by Pribram,
[] Weiskrantz, Aggleton and Passingham, and more recently, and
[] perhaps most comprehensively, by Joseph LeDoux. Other
[] contributions to the field include those of E.T. Rolls, Michael
[] Davis, and of Larry Squire and his group, whose work, although
[] aimed at understanding memory, also revealed a connection between
[] the amygdala and emotion. The amygdala was also implicated in
[] emotion by Wilder Penfield and by Pierre Gloor and Eric Halgreen
[] when they studied epileptic patients whose surgical evaluation
[] required electrical stimulaton of varied regions in the temporal
[] lobe. More recently there have been supporting observatiions on
[] the human amygdala by investigators in my group and in retrospect,
[] the first hint that amygdala and emotion might be related can be
[] found in the work of Heinrich Kluver and Paul Bucy, who showed
[] that surgical resection of the part of the temporal lobe containing
[] the amygdala created affective indifference, among a variety of
[] other symptoms.
[] [...]
[] "But the mechanism of primary emotions does not describe the full
[] range of emotional behaviors. [...] Structures in the limbic system
[] are not sufficient to support the process of secondary emotions.
[] The network must be broadened, and it requires the agency of
[] prefrontal and of somatosensory cortices." [(From Chpt. 7:
[] _Emotions and Feelings_) DESCARTES' ERROR - Emotion, Reason and
[] the Human Brain by ANTONIO R. DAMASIO, 1994, ISBN: 0-399-13894-3]
[] http://www.uihealthcare.com/depts/med/neurology/neurologymds/damasioa.html
[]
[] Review of Descartes' Error by students in Neural and Behavior
[] Sciences, Bryn Mawr and Haverford Colleges
[] http://serendip.brynmawr.edu/bb/damasio/Damasioreview.html
[]
[] £&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$£&$
[]
[] 'The Feeling of What Happens' by Dr. Antonio Damasio
[] http://memes.org/modules.php?op=modload&name=News&file=article&sid=1555
[] An Interview with Antonio R. Damasio
[] "... we have been able to show that emotional feelings do involve body
[] maps in the brain, and it is also clear that brain components which we
[] postulated to be involved in consciousness, namely, in the brainstem
[] and in the cingulate cortex, show altered functional states during
[] experimental changes of consciousness..."
[] http://hcs.harvard.edu/~husn/BRAIN/vol8-spring2001/damasio.htm
[...]
> >At a conference devoted to ayahuasca in amsterdam last autumn much attention
> >was devoted to trying to understand why the mestizo shamans spend so much
> >effort fighting sorcery wars with each other. (The conference with its new
> >age vibe was bemused that people experienced with ayahuasca would be so
> >aggressive) This seems to correspond closely to the attacks by La Catalina
> >etc in the early books.
>
> Okay...
>
> I think it just goes to show you can't really depend on altered states
> for any serious long-term form of "wisdom".
>
> >So I would be inclined to make more explicit the possible south american and
> >ayahuasca influence in your catagory 1.
>
> I'll definitely keep that in mind. I never read Harner, and need to
> read more. Benny Shannon, huh? Goes on the reading list...
[...]
http://www.elfis.net/tem/castaneda.htm
"Carlos Castaneda - The Trickster of Truths" -- Excerpt: "One of the more
interesting chapters in Timothy Leary's _Flashbacks_-- aside from the one
dealing with Mary Pinchot-Meyer, and how she allegedly turned on JFK to
LSD -- deals with the period Leary spent (after getting kicked out of
Harvard) in Mexico at the isolated Hotel 'La Catalina' where he continued
his LSD research project, recruiting intrepid explorers there to sample
his wares in the positive set and setting of tropical sand and foam.
Most of the trips taken there were positive and pleasant, though one
funny session is recalled where some guy flipped his wig thinking himself
an ape a' la Altered States, running around the island berserking ape-like
and terrorizing the native populace. Another interesting episode from this
chapter was a visit from Carlos Castaneda..."
[Continued at:---> <http://www.elfis.net/tem/castaneda.htm>]
¤º°`°º¤ø,¸¸,ø¤º°`°º¤ø,¸¸,ø¤º °`°º¤ø,¸¸,ø¤º°`°º¤ø¤º°`°º¤ø, ¸¸,ø¤º°`°º¤ø,
The past is done. Finished.
The "future" does not exist.
It is created micro-second
by micro-second by every
living being and thing in
the universe.
-- Dr Edward Teller
Lecture to Participants
in SPACECAST 2020
"... Given these likely realities as expressed by
Teller, what should we do? What future should we
create? It is not only a matter of investments in
technologies and systems that is at issue here.
It is also a matter of insights that flow from the
alternative futures and the creation of a strategy
to cope effectively with the world of 2025."
http://www.au.af.mil/au/2025/
THE TOPIC OF THE HUMAN SPECIES GUILD
REVISITED SIX YEARS LATER ... [Excerpt]:
"... [W]hile those who do not feel pain and suffering
might not think that others do feel and experience them,
the awakening, for example, of the superpowers of
vibe-sensing, empathy, and telepathy, etc., tends to put
one more in touch with the unbearable pity for the
suffering of mankind." [...] --Ingo Swann (08Aug02)
http://www.biomindsuperpowers.com/Pages/speciesguildrevisited.html
http://www.supersonico.it/webparty/images/sx15.gif
Tantric Peyote DMT Death Mideast research
Effects of Psilocybin in Obsessive-Compulsive Disorder
http://65.18.176.18/research/psilo/azproto.html
Principal Investigators: Francisco A. Moreno,
MD, Pedro Delgado, MD, Alan J. Gelenberg, MD
University of Arizona
PURPOSE AND OBJECTIVES
The purpose of this project is to evaluate the effects
of oral administration of psilocybin on the symptoms of
obsessive compulsive disorder (OCD) in 10 subjects with
this condition. The long-term objective is to evaluate
the safety and therapeutic potential of serotonin
(5-HT)-2A/2C receptor agonist treatment of OCD.
Two important questions will be addressed in this
protocol: 1) do potent 5-HT 2A/2C agonist hallucinogens
lead to an acute decrease in the symptoms of OCD; 2) is
a full hallucinogenic dose required to demonstrate
significant reduction in the symptoms of OCD.
http://65.18.176.18/research/psilo/azproto.html
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MDMA Research in Spain
http://65.18.176.18/research/mdma/spain/
Spain has joined Switzerland and Germany
as a European country where studies with
psychedelics are actively developed by a
small group of researchers. In September 1999,
Jordi CamÃ*, MD, Ph.D., Magi Farré, MD, Ph.D.
and Jose Carlos Bouso, Ph.D. presented their
studies at the MAPS MDMA symposium in Israel.
The MDMA psychotherapy study with PTSD has
been approved and is the first controlled
government-approved MDMA psychotherapy
study ever conducted. The protocol and the
informed consent form describe the study in detail.
Read a personal account of MDMA in the treatment
of PTSD resulting from sexual abuse.
http://65.18.176.18/research/mdma/spain/
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Lecturing about Ketamine Psychedelic Therapy
in the United States
Evgeny Krupitsky, M.D., Ph.D.
http://65.18.176.18/news-letters/v07n2/07205ket.html
Ketamine Psychedelic Therapy in the Treatment of
Heroin Addiction
v04 Research Protocol
Evgeny Krupitsky, M.D., Ph.D. and Andrei Burakov, M.D., Ph.D.
Research Laboratory, Leningrad Regional Center for Alcoholism
and Drug Addiction Therapy.
Novo-Deviatkino 19/1, Leningrad Region 188661, RUSSIA
http://65.18.176.18/research/ketamine/04Kheroin.html
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DISCOVER Vol. 24 No. 2 (February 2003)
http://www.discover.com/
Peyote on the Brain
Is the secret to alcoholism and other
addictions locked up in hallucinogenic drugs?
By John Horgan
Even with several tablespoons of peyote in me,
by 3 in the morning I'm fading. For almost six hours
I have been sitting in a tepee in the Navajo Nation,
the largest Indian reservation in the United States,
with 20 Navajo men, women, and children. They belong
to the Native American Church, which has 250,000 members
nationwide. Everyone except the four children has eaten
the ground-up tops, or buttons, of peyote, Lophophora
williamsii. U.S. law classifies the squat cactus and its
primary active ingredient, mescaline, as Schedule 1
substances, illegal to sell, possess, or ingest. The law
exempts members of the Native American Church, who revere
peyote as a sacred medicine.
www.discover.com/feb_03/gthere.html?article=featpeyote.html
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[] From the Newsletter of the Multidisciplinary Association
for Psychedelic Studies
MAPS - Volume 7 Number 4 Autumn 1997 - pp. 3-4
http://www.maps.org/news-letters/v07n4/07403mcc.html
Native American Church Peyotism and the Treatment of Alcoholism
John McClusky, M.S.W.
Arizona State University
Department of Social Work
The almost thirty year freeze on research into the beneficial uses of
psychedelics is slowly starting to thaw. Human subject studies have been
approved by the FDA for Phase 1 safety studies of ibogaine (a derivative
of a West African plant iboga) which may turn out to be an important new
treatment for heroine and cocaine addiction. Ketamine (a general
anesthetic, which at sub-anesthetic doses facilitates altered states of
consciousness), has been shown to facilitate abstinence from alcohol in
chronic alcoholics (Krupitsky 1992, 1997). Research is now underway in
Peru to study ayahuasca, a mixture of two Amazonian plants that may also
be of use in the treatment of addictions.
[] From time immemorial, indigenous peoples have used mind-altering plants
to facilitate spiritual growth and healing. Early petroglyphs in Northern
Africa indicate mushroom rituals (circa 12,000 B.C.) and early Indian
Vedic texts mention soma, a mind altering substance, also believed to be a
mushroom.
In the Northern American Continent the use of mushrooms dates back
before written history as well as the use of the peyote cactus (Lophophora
williamsii). Indigenous peoples as far back as 6,000 years ago probably
used peyote. That's when we find the first traces of man in the deserts of
Mexico. Peyote's use can be traced from central Mexico to the Southern
areas of Texas in the 1800s. By the end of the 1800s the ritual use of this
cactus had spread to the central parts of the United States and started to
be used widely as a pan-Native American religion. Today the Native
American Church of North America is the largest pan-Native American
religion in North America. Its ceremony is rooted in the native concept of
holistic health and harmony with nature. The use of peyote in a structured
religious setting, with the guidance of a socially sanctioned healer, has been
reported by some authors to be a powerful treatment for alcoholism
among Native Americans and a way of bringing balance back into the lives
of its participants.
Unfortunately, to date there have not been any controlled studies of the
use of peyote in this setting to treat alcoholism or other addiction
disorders. Most of the literature has consisted of anecdotal accounts of its
effectiveness (Albaugh & Anderson,1974; Bergman, 1971; Pascarosa, &
Futterman, 1976; Pascarosa, Futterman & Halsweig, 1976). The closest
research that has been done in this area is with LSD back in the 50s and
60s. Virtually all double-blind controlled studies that have been done with
LSD in the treatment of alcoholism have met mixed reviews by the
scientific community. There has been short term or "afterglow"
improvement in patients which diminishes with time (Halpern, 1996). It is
important to note that most of these studies only measured drug effect with
no appropriate clinical direction and support. (Smart & Strom, 1964;
Hollister et al., 1969; Ludwig et al., 1969; Mottin, 1973).
The Native American Church, on the other hand, offers a combination of
elements that used in conjunction with one another, form the basis of a
holistic treatment model that takes the entire individual into account.
Peyote is seen as a medicine by the native peoples who use it. They
believe that the controlled religious use of this medicine will allow them to
see the truth about their lives and that the peyote spirit is able to give them
guidance and direction. If you sit quietly and still the mind the voice of the
spirit will come through and give you guidance. If the insights that you
receive are not immediately apparent there are elders and spiritual leaders
who can interpret such matters. Peyote is another one of the herb
medicines in the Native American pharmacopoeia. It is viewed as a healing
agent and a psychic integrator. It has the ability to integrate mind, body,
spirit, and emotion in a safe, socially sanctioned, religious setting.
The main elements of the ceremony have been variously described as the
master or guide, the ritual group session and the psychotropic drug.
Through the use of these elements, heightened susceptibility to suggestion,
cathartic expression and managed states of consciousness can be
achieved. This in turn leads to the lowering of defense mechanisms and the
breaking down of denial systems, which is a major component of any
treatment for substance abuse.
There has been some mention made in the literature of the pharmacological
addiction-blocking effect of peyote. In a 1977 article in Clinical
Toxicology, Dr. Kenneth Blum lays out a possible rationale for the
addiction-blocking qualities of peyote. His assumption is that certain
metabolites of peyote (isoquinolines) are identical to the metabolites
produced by heroin and alcohol. Dr. Blum did some of the pioneering
work into the connection between opiate addiction and late stage
alcoholism. He has said that his exploration into this area was left hanging
with the loss of research funding for all such projects in the late 70s. He
believes there is a connection between peyote and its use as an addictive
blocking treatment for alcoholism but also admits that more work needs to
be done (Personal Conversation, 1996; Blum, Futterman, & Pascarosa,
1977).
The debate over the mechanism for alcoholism has gone back and forth
within the scientific community. Isoquinolines and endorphins have been
the two main substances studied over the past twenty years, with a recent
growing interest in a dopamine connection. The question is divided and
research into the pharmacological effects of peyote is sorely lacking.
Here in Arizona, the Peyote Foundation, with the cooperation of the
Multidisciplinary Association for Psychedelic Studies (MAPS), local
Native American Church leaders and myself are planning a study to
measure the effect of Native American Church peyotism on alcohol abuse.
The details of the patient recruitment and exact research design are in the
planning stages now. This would be the first controlled study of the effects
of Native American Church Peyotism on alcohol abuse: a first step in
affirming or denying the many anecdotal reports of sobriety achieved
through participation in the Church.
References
[] Albaugh, B.J. & Anderson, P.O. (1974) "Peyote in the treatment of
alcoholism among American Indians." American Journal of
Psychiatry, 131(11): 1247-50.
[] Bergman, R.L. (1971). "Navajo peyote use: Its apparent safety."
Am J Psychiatry, 128(6): 695-9.
[] Blum, K., Futterman, S.L., & Pascarosa, P. (1977). "Peyote, a
potential ethno-pharmacological agent for alcoholism and other drug
dependencies: Possible biochemical rationale." Clinical Toxicology,
11(4): 459-72.
[] Halpern, J. (1996). The use of hallucinogens in the treatment of
addiction. Addiction Research, 4 (2), 177-189.
[] Hollister L.E., Shelton J., Krieger G. (1969). A controlled
comparison of lysergic acid diethylamide (LSD) and
dextroamphetamine in alcoholics. Am J Psychiatry, 125,
1352-1357.
[] Krupitsky, E.M., Grinenko, A.Y., (1997) "Ketamine Psychedelic
Therapy (KPT): A Review of the Results of Ten Years Research."
J. Psychedelic Drugs, 29(2): 165-183.
[] Krupitsky, E.M., Grinenko, A. Ya., Berkaliev, T. N., Paley, A. I.,
Petrov, V.N., Moshkov, K. A., & Borodkin, Yu. S. (1992). The
combination of psychedelic and aversive approaches in alcoholism
treatment: The affective contra-attribution method. Alcoholism
Treatment Quarterly, 9, 99-105.
[] Ludwig, A., Levine, J., Stark, L., Lazar, R. (1969). A Clinical
Study of LSD Treatment in Alcoholism. American Journal of
Psychiatry, 126, 59-69. Mottin J. L., 1973. Drug induced
attenuation of alcohol consumption. Q J Stud Alcohol 34, 444-472.
[] Pascarosa, P. & Futterman, S. (1976). "Ethnopsychedelic therapy
for alcoholics: Observations in the peyote ritual of the Native
American Church." J. Psychedelic Drugs, 8(3), 215-21.
[] Pascarosa, P., Futterman, S., & Halsweig, M. (1976).
"Observations of alcoholics in the peyote ritual: A pilot study." Ann.
NY Acad. Sci., 273, 518-24.
[] Smart, R.G., Storm T., 1964. The efficacy of LSD in the treatment
of alcoholics. Q J Stud Alcohol 25, 333-338.
http://www.maps.org/news-letters/v07n4/07403mcc.html
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http://www.mindstates.org
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The Origins of the Fear of Death and Dying
http://www.primalpage.com/death.htm
<> U.S. government researchers have discovered that the DMT molecule -- a
<> psychedelic substance -- is released in the pineal gland in your brain
<> every night around 4 a.m. Some suggest that this is the source of
<> reports of alien abduction.
<>
<> More info: http://www.pickover.com/realitycarnival.html#dmta
DMT at Terence McKenna Land --> http://deoxy.org/mckenna.htm
<> The Psychedelic Shaman Briefings -- The Entities of The Imaginal Realm
<> ================================================== ====================
http://www.noveltynet.org/content/paranormal/www.brotherblue.org/libers/imagine1.htm
<> _________________________________________
<> "We shall not cease from exploration
<> And the end of all our exploring
<> Will be to arrive where we started
<> And know the place for the first time."
<> ['Little Gidding V' by T.S. Eliot]
<> Cited in: 'The Magus' by John Fowles
<> http://www.fowlesbooks.com/
<> _________________________________________