2006-12-30

Court rules against Arizona church with marijuana sacraments

This news item shows the importance of a church with psychedelic sacraments proving "sincere religious faith" in their practice, quote from article:

In her decision, Herrera cited evidence she said indicates the Quaintances created the church to justify their belief that marijuana should be legalized. "Defendants cannot avoid prosecution for illegal conduct simply by transforming their lifestyle choices into a 'religion,' " she wrote
.


Thanks to Tom Roberts for the tip.


Court overrules church's use of pot as sacrament
Says founders lack a 'sincere' religious belief

By Stephanie Innes
Arizona Daily Star
Tucson, Arizona | Published: 12.27.2006

A federal judge has ruled against the founders of a Southeastern Arizona church that deifies marijuana and uses it as a sacrament, saying they don't have a "sincere" religious belief.

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In her refusal to dismiss charges against Dan and Mary Quaintance, U.S. District Judge Judith C. Herrera in Albuquerque wrote that evidence indicates the pair "adopted their 'religious' belief in cannabis as a sacrament and deity in order to justify their lifestyle choice to use marijuana."

Herrera's Dec. 22 order means the government's criminal case against the Quaintances will proceed in the new year. The couple is scheduled to go to trial on Jan. 16 on criminal charges of possessing more than 100 pounds of marijuana, as well as conspiracy charges.

"She doesn't fully understand our doctrine," Dan Quaintance said Tuesday of Herrera's decision. "This is very upsetting to the members of our church. It was quite a holiday present."

The Quaintances face up to 40 years each in prison if they are convicted as charged. They expect to appeal the decision.

The couple was arrested with 172 pounds of marijuana on Feb. 22 in Lordsburg, N.M., just seven days before the U.S. Supreme Court ruled unanimously that a small religious group based in Santa Fe that combines Christianity and American Indian practices could use hallucinogenic tea in its ceremonies.

The tea, called hoasca, contains dimethyltryptamine, or DMT, known for its hallucinogenic properties.

Members of the O Centro Espirita Beneficiente Uniao Do Vegetal, or UDV, said using the hallucinogenic tea during worship helped them gain union with God. The Supreme Court based its decision on the 1993 Religious Freedom Restoration Act, which says the government needs to justify any action that would substantially burden people from practicing their faith.

Citing the UDV case, the Quaintances asked that their charges be dismissed. A three-day hearing on their request was held in Albuquerque in August, and the Quaintances had been awaiting a decision from Herrera since then.

The U.S. Constitution contains no legally recognizable definition of religion, but courts still can apply a test of sincerity.

In her decision, Herrera cited evidence she said indicates the Quaintances created the church to justify their belief that marijuana should be legalized. "Defendants cannot avoid prosecution for illegal conduct simply by transforming their lifestyle choices into a 'religion,' " she wrote.

The Church of Cognizance, which leaders say has "monasteries" in members' homes nationwide, has a simple motto: "With good thoughts, good words and good deeds, we honor marijuana; as the teacher, the provider, the protector."

The Quaintances don't grow their sacrament but, rather, say they rely on donations of it, which they pick up from church "couriers." That's what they say they were about to do when they were arrested.

The pair say they founded their Church of Cognizance in Pima, Ariz., in 1991.
A "declaration of religious sentiment" on behalf of the Church of Cognizance was filed with the Graham County Recorder's Office in 1994. Until their arrest this year, the Quaintances had not faced any criminal charges related to their church.

Free on bond, the Quaintances continue to live in Pima, about 90 miles northeast of Tucson, though they remain under court supervision and must submit to regular urine tests. Prior to their arrest, the couple say they smoked or ingested marijuana daily.
In court documents, prosecutors from the U.S. Attorney's Office said the Quaintances are "obsessed and focused on marijuana," and Dan Quaintance's writings about his worship are "disjointed, poorly supported, illogical ramblings."

Dan Quaintance, 54, said the church has 40 to 50 members in Arizona, but he cannot estimate how many there are nationwide. Members must be 18 to join. Since the case became public this summer, more people have been inquiring about joining the church, he said.

Both Dan and Mary, who is 51, stepped down as leaders of the church following their arrests. But the couple hope to one day resume what they view as their worship.
"Normally on Christmas we would have shared the herb with our friends and church members," Dan Quaintance said.

"Instead we had presents. We were a little empty. ... What's happening to us is a clear violation of the U.S. Constitution. It's clear we are sincere."

On StarNet: Find more faith and values coverage at www.azstarnet.com/faith
● Contact reporter Stephanie Innes at 573-4134 or at sinnes@azstarnet.com.

2006-12-29

Leary and Space Migration; Exo-Psychology

Great post on Bruce Eisner's blog about Timothy Leary's 1977 book Exo-Psychology.

Quote, my emphasis:

His model of developmental psychology, based on eight "brain circuits" that are activated sequentially—during both the ontogeny of an individual and species-wide during phylogeny—includes terrestrial and post-terrestrial stages. The first four circuits govern the experiences of planetbound life. The last four are for extraterrestrial use. Leary came to believe that psychedelic drugs temporarily activate (or emulate or simulate) the extraterrestrial circuits. Although unwieldy and possibly maladaptive in the terrestrial context, the psychedelic experience delivers a preview of modes of consciousness that will be normal for space dwellers. The psychedelic experience will find its proper field of application and adaptation, according to Leary's teleological model of evolution, outside the confines of gravity.


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2006-12-28

Psychedelic Celebrity List

These are living mainstream (not psychedelic culture) celebrities with connections to psychedelics, entheogens, empathogens, psychedelic culture, or Burning Man; appearing in some reasonably positive light (i.e. not merely due to a drug-related arrest).

Please help me maintain this list. Send your suggestions to ustaath (AT) consciousnesscafe.org . Thanks! Credits so far to Bruce S.

In alphabetical order:

William F. Buckley has publicly argued since 1996 for full legalization of prohibited psychoactives ("illegal drugs").

Danny Carey, drummer of the band TOOL, has written about his use of N,N-DMT.

Tommy Chong. Best known for his role as Chong in the Cheech and Chong comedy movies with Cheech Marin, Tommy Chong has become a cause celebre for drug policy reform since his 2003 arrest for "drug paraphernalia" distribution. He sits on the Advisory Board of NORML (National Organization for the Reform of Marijuana Laws) .

Walter Cronkite is a supporter of the Drug Policy Alliance and frequent spokesperson. See his blog post on the topic.

Woody Harrelson, like Tommy Chong, sits on the NORML advisory board and is an outspoken advocate of marijuana legalization.

Apple founder Steve Jobs has publicly credited LSD for some of his inspiration. In the 2005 book What the Dormouse Said, New York Times reporter John Markoff quotes Jobs describing his LSD experience as "one of the two or three most important things he has done in his life." (excerpted from this Wired post).

Bill Maher is a libertarian and an outspoken advocate of marijuana legalization. He also sits on the NORML advisory board.

Willie Nelson is an outspoken advocate of marijuana legalization. He sits on the NORML advisory board.

Daniel Pinchbeck became a psychedelic celebrity when Rolling Stone wrote that he "is actively bidding to become his generation's Timothy Leary -- or, more precisely, the less famous psychedelic thinker Terence McKenna . . . " and Stephen Colbert, in his interview with Pinchbeck on the Colbert Report, called him the "new Timothy Leary." Pinchbeck is the author of two books on psychedelics: Breaking Open the Head and 2012: The Return of Quetzalcoatl.

Joe Rogan has been host of the NBC television program Fear Factor since 2001. In January 2006 Boing Boing broke the news that Rogan is a psychedelics afficianado and has smoked N,N-DMT. More about that in this blog.

Montel Williams, in his personal battle with multiple sclerosis, has turned to marijuana to handle the pain he suffers. He has become an outspoken advocate for medical marijuana.

Gore Vidal argued as early as 1970 for full legalization of prohibited psychoactives ("illegal drugs").

Celebrities Spotted at Burning Man

The only connection between these mainstream celebrities and psychedelic culture, at least that I am aware of, is their alleged appearance at a Burning Man Festival since 2000. In this list the celebrity's name is followed by the year they are alleged to have appeared (when I know it).

David Arquette, 2006

Joan Baez, also THIS LINK

Ben Cohen, co-founder of Ben and Jerry’s ice cream

Rosario Dawson, 2006

Perry Ferrel, Janes Addiction; 2000; also THIS LINK

Matt Gonzalez, San Francisco Mayoral candidate; also THIS LINK

Heather Graham, 2004

Larry Hagman, not much of a celebrity but . . . ; also THIS LINK

Daryl Hannah, 2006

Paul Oakenfold; also THIS LINK

Gwyneth Paltrow

Paul Reubens, 2006

Michelle Rodriguez, 2006

Scott Speedman, 2006

Sting; also THIS LINK

Tiesto; also THIS LINK

Helen Wong, 2006 Wikipedia

Google's Larry Page and Sergey Brin

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Fear Factor's Joe Rogan talks about DMT

Since 2001 Joe Rogan has been host of the NBC television program Fear Factor. In January 2006 Boing Boing broke the news that Rogan is a psychedelics afficianado and has smoked N,N-DMT. He has some interesting things to say about the experience.

Rogan is apparently a very serious psychonaut, as he claims he has a flotation tank in his home.

Links to both MP3s and YouTube video below.

Some fairly sophomoric quotes from the MP3, thanks to Dan's Mind for the transcription - the video and full MP3's have more interesting content but I haven't had the time to make a more complete transcription:

Everybody in their life, if you live, you know, and you haven't had a heavy psychedelic experience, and you haven't gone in an isolation tank, you've missed out.

You've missed out on a huge chunk of what life really is.

Life is a massive fucking mystery, and there's only a few different ways to really crack below the surface of that mystery, and the best way is psychedelics, and the heavier the psychedelic the better, and guess what, no one's dying from psychedelics.

All our thoughts on psychedelics are all based on bullshit propaganda that we heard about people you know, going crazy, or losing their mind's eye.

You're not gonna go crazy, you're gonna go fuckin' sane, alright, all that stuff is gonna remove your ego, and it’s gonna explain to you what the world is really all about.



Links:

Boing Boing Post
Wikipedia on Joe Rogan
Dan's Mind Post
Joe Rogan's Website
Joe Rogan talks about DMT on YouTube
Full MP3 (hosted on Boing Boing)
Full MP3 (hosted on DansMind)

YouTube:



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2006-12-27

Death by Soda

This article in Counterpunch shows that the risk of drinking one soda a day far outweighs the risks from the use of any psychoactive or "illegal drug" on the market. It is a worse health threat than even the legal activities: drinking alcohol or smoking tobacco.

http://www.counterpunch.org/frank12132006.html

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2006-12-26

Ibogaine video - "Rite of Passage"



50-minute GooTube on treatment of addiction. Shows a clinic (in Mexico?), interviews with patients, African ceremonies, interviews with ibogaine supporters.

Thanks to Dr. Roberts.


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New Carl Ruck Book: The Hidden World

The Hidden World: Survival of Pagan Shamanic Themes in European Fairytales will be released on December 30, 2006.

by Carl A.P. Ruck

Amazon Link Here

Carolina Academic Press book summary:

It was primarily European urban centers that converted to Christianity, usually for political or commercial interests rather than as a matter of faith. Christians built their sanctuaries upon the pagan sites, commonly incorporating the actual architectural remnants and assimilating the symbolism of the former deities. The wisdom of those deposed gods and their rites persisted in less objectionable forms, disguised as festivals and quaint tales to delude the censors. Tales as simple as Snow White or The Sleeping Beauty perpetuate themes traceable back to the great Norse sagas, the Classical and Mesopotamian epics, and the comedies and tragedies of the theater of Dionysus. In this volume, the authors look at pagan rites officially obliterated by the Church that left behind visionary sacraments still practiced by the ecclesiastical elite and cherished by the leading families of Europe as the source of their former empowerment.

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Metacognition: Known Unknowns

According to a recent article in New Scientist, dolphins and some primates seem to have the ability to know when they know something, and know when they don't know something, which may put them even closer to our level of mind than we previously thought. Some scientists now say it's clear that animals can think without using language.

Thanks to BG for the link.

The New Scientist article is here, but can only be read by New Scientist subscribers.


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Whales boast the brain cells that 'make us human'

* 15:00 27 November 2006
* NewScientist.com news service
* Andy Coghlan

Whales may share our kind of intelligence, researchers say after discovering brain cells previously found only in humans and other primates.

They were touted as the brain cells that set humans and the other great apes apart from all other mammals. Now it has been discovered that some whales also have spindle neurons – specialised brain cells that are involved in processing emotions and helping us interact socially.

Spindle cells, named after their long, spindle-shaped bodies, are the cells that are credited with allowing us to feel love and to suffer emotionally. Their discovery in whales will stimulate debate both on the level of whale intelligence and on the ethics of hunting them.

The cells occur in parts of the human brain that are thought to be responsible for our social organisation, empathy, speech, intuition about the feelings of others, and rapid “gut” reactions . . .

More at the New Scientist
http://www.newscientist.com/channel/life/dn10661-whales-boast-the-brain-cells-that-make-us-human.html

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2006-12-23

Psychoactive Biotechnology Project

A project at the University of Hawaii.

Psychoactive Biotechnology: a process of discovery, experimentation, and utilization of biological organisms as a tool to alter the psycho-cultural experience of consciousness.

For thousands of years, remarkable plants such as peyote and “magic mushrooms,” ayahuasca and cannabis have been used as forms of psychoactive biotechnology.

The revolutionary dimension of these plants involves the capability to transform the core of human experience: psychologically, socially, environmentally, and spiritually. Thus from Paleolithic caves to twenty-first century cities, people have used these plants for guidance in their lives. Today people are cultivating and trading, using, and researching these plants around the world. Many are also seeking legal reform.

Our primary mission with the Psychoactive Biotechnology Project is to establish a public collection of local knowledge on innovation involving this technology. We are seeking knowledge also from around the world in order to compare local and global similarities and differences.

http://www.botany.hawaii.edu/era/PsychoPlants/



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2006-12-22

3 New Books on Ayahuasca and Power Plants

These book recommendations are from Dr. Roberts.

A REINVENÇÃO DO USO DA AYAHUASCA NOS CENTROS URBANOS
Beatriz Caiuby Labate

Publisher: Editora Mercado de Letras, Campinas/SP - Brazil
Tel: 55 + 19 + 3241 7514
ISBN 85-7591-037-X
Format 16 x 23 cm * 536 pp.
Support from the Fapesp (Research Support Foundation of the State of São Paulo)
Price: R$ 65,00 (US$ 24,50 + shipping fee)

ANPOCS (National Post-secondary Association of Social Sciences) Prize for best Masters Thesis in Social Sciences in 2000.

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Summary:

From its beginnings, the phenomenon of the Brazilian ayahuasca religions has involved strong intercultural transits, with constant migratory flows leading to fusions of northeastern traditions with the Amazonian universe, where beliefs and practices of indigenous populations were creatively retranslated by diverse types of forest peoples, from the rubber tappers to modern environmentalists.

The work of Bia Labate emphasizes this fact, showing that the inventive possibilities of the use of ayahuasca are extensive, and marked by the dissolution of boundaries between indigenous and white, rural and urban, forest and city, tradition and modernity or old and neo. Labate tells us how, in the practice of urban neo-ayahuasqueiros these domains interpenetrate one another, using examples in which art, therapy, political intervention, play, magic, and religion commingle through the use of ayahuasca, a drink that seems to operate here as a mediator or communicator of diverse perspectives, perceptions, experiences, and sensations. Known variously as Cipó, Daime, or Vegetal, it permits the translation and resignification of different cultural practices from the point of view of the other. That is what A Reinvenção do Uso da Ayahuasca nos Centros Urbanos makes clear, thus highlighting the right to alterity, the fundamental principle of anthropology.
In pointing to the new modalities of ayahuasca use, the author ends up questioning monopolies on legitimacy, putting in focus the priority of certain types of uses above others, or of privileges pertaining to this substance belonging to groups, cultures, and subjects. She analyzes how these new uses, despite their originality, are inserted into a Brazilian ayahuasca field, expressing its logic and motivating many of its elements. The author notes that the diversity of practices in the ayahuasca field do not imply disorder, but to the contrary, manifests forms of control proper to this religious universe. Thus, through Labates work one sees that ritual and the religious can assume innumerable faces and forms, involving a dynamic process of transformation, or, in other words, of invention and reinvention. At the same time that it makes a lucid criticism of religious intolerance, the book is in implicit dialogue with the premises of anti-drug policy, indicating that informal and cultural controls of the uses of psychoactive drugs tend to be more effective than external controls based only on state and legal standardization
Six years since her research began, empirical reality confirms many of the hypotheses put forward by the author. We witness a proliferation, in Brazils large cities, of new modes of consuming this drink of Amazonian origin, always inserted within the logic identified by the author. The dimensions and varieties assumed by the ayahuasca field seem to be a signal that, instead of the death of religion, as some have predicted, we are witnessing an extension of the sacred to dimensions previously unimaginable, and a multiplication of the possibilities of ritualization of contemporary life (Translated to English by Matthew Meyer).

Contact in Brazil: livros ~~~AT~~~ mercado-de-letras.com.br
Foreign contacts: Livraria Pontes * compras ~~~AT~~~ livrariapontes.com.br
http://www.mercado-de-letras.com.br


=============================


O U S O R I T U A L D A A Y A H U A S C A

[THE RITUAL USE OF AYAHUASCA]



Editors: Beatriz Caiuby Labate, PhD candidate in Social Science at UNICAMP (Awarded best master thesis in Social Science by ANPOCS, 2000) and Wladimyr Sena Araújo, PhD candidate in Social History at UNICAMP.

Publisher: Editora Mercado de Letras, Campinas/SP - Brazil
Tel: 55 + 19 + 3241 7514
Format: 16 X 23 cm, illustrated
Support from the Fapesp (Research Support Foundation of the State of São Paulo)
736 pp.
Second edition, revised and updated: 2004 (1st. Ed.: 2002)
Price: R$ 75,00 (US$ 28,00 + shipping fee)


Summary:

This collection consists of 26 articles written by authors from 7 different countries. It represents the most important effort at reflection undertaken in Brazil until today on the consumption of ayahuasca, the vine of the dead, an age-old sacred drink made from two Amazonian plants: the vine Banisteriopsis caapi and the shrub Psychotria viridis. The book offers a combined panel on the spectrum of the ritual uses of this psychoactive substance in South America. The first part deals with its uses by indigenous populations and rubber-workers in Amazonia. The central part of the work deals with the original and quite controversial Brazilian ayahuascan religions, popularly known as Santo Daime, União do Vegetal and Barquinha. These religions extrapolate the limits of their origin, having been exported to the major urban centers of the country and even abroad, currently including more than ten thousand followers. This rich and dynamic cultural phenomenon is contemplated in dialogue, also, with the debate over the utilization of psychoactive substances in our society. Finally, the last part of the work brings together the perspectives of medicine, psychology, and ethnopharmacology on these diverse ritual uses of the substance. The volume presents a focus that is both comparative and multidisciplinary, providing a panorama that is impressive for its wealth of information and perspectives, including both the opinions of diverse academic specialists and the point of view of ayahuasca users themselves. The work is of interest to Anthropology, History, Religion, Psychology, Philosophy, Law and the new area called Entheobotany, or the study of sacred plants (Translated by Robin Wright).

Contact in Brazil: livros ~~~AT~~~ mercado-de-letras.com.br
Foreign contacts: Livraria Pontes * compras ~~~AT~~~ livrariapontes.com.br
http://www.mercado-de-letras.com.br

==========================

O USO RITUAL DAS PLANTAS DE PODER

[THE RITUAL USE OF POWER PLANTS]


Editors: Beatriz Caiuby Labate, Ph.D candidate in Social Sciences at UNICAMP, MA in Anthropology from Unicamp (2000 ANPOCS prize for best thesis in the Social Sciences), Researcher with NEIP (Center for Interdisciplinary Studies of Psychoactives) and Sandra Lucia Goulart, Ph.D in Social Sciences from Unicamp, MA in Social Anthropology from USP, Researcher with NEIP.
Publisher: Editora Mercado de Letras, Campinas/SP - Brazil
Tel: 55 + 19 + 3241 7514
Format: 16 x 23 cm, illustrated * 520 pp.
(Support from the Fapesp - Research Support Foundation of the State of São Paulo)
Price: R$ 65 (US$ 24,50 + shipping fee)

Press release:

This volume brings together fourteen chapters by collaborators from five countries to fill a void in the Social Sciences around the theme of drugs or psychoactive plants. Through its focus on the ethnology, anthropology, history, and ethnobotany the book analyzes the various contexts in which psychoactive substances are consumed. Subjects include the various snuffs used by Amazonian indigenous peoples, roots such as the northeastern Brazilian jurema and Gabons iboga, coca leaf in the Andes and Amazonia, Cannabis in Afro- and indigenous contexts, ayahuasca from the Peruvian jungle to Brazils large cities, and other, lesser-known species. The book highlights the ways the consumption of such power plants is linked to the organization of cosmological systems, the rise of rich syncretic religions, the assertion of social identity, the management of religious or tribal conflicts, artistic creation, and self-knowledge, among other things. The use of these substances implies an articulation among various areas of life, such as politics, curing, shamanism, aesthetics, and culture. The analysis of the various agents and contexts makes explicit continuities and discontinuities between various modes of usage, from religious to profane, modern to traditional, and between natural and artificial substances, thus rupturing dichotomies of little use to reflections about drugs. While the book emphasizes the ritual and religious uses of psychoactives substances practiced in different cultures and historical moments, it is also useful for thinking about the consumption of drugs in contemporary society, indicating alternatives to the merely prohibitionist policies linked to the illicit market that simply disseminate ever greater levels of violence, misery, exclusion, and war (Translated to English by Matthew Meyer).

Contact in Brazil: livros (AT) mercado-de-letras.com.br
Foreign contacts: Livraria Pontes * compras (AT) livrariapontes.com.br
http://www.mercado-de-letras.com.br

Radio: Jon Gettman on Marijuana Production in the United States

Radio program: "Jon Gettman is a marijuana reform activist and leader of the Coalition for Rescheduling Cannabis Jon is the author of the new report, "Marijuana Production in the United States" which reports that cannabis is America's number one cash crop, a $35-billion-a-year business, putting it ahead of staples like corn and soybeans."

on college station WNUR 89.3 FM Evanston/Chicago
Saturday December 23, on "This is Hell", 9 am - 1 pm:

To listen online (WNUR radio signal does not carry much beyond the Evanston area) go to the WNUR website and look for the box in the top main page titled "LISTEN ONLINE." "This is Hell" also maintains archives of past programs.

About Jon Gettman, from DrugScience.org: Jon Gettman served as the President and National Director of the National Organization for the Reform of Marijuana Laws (NORML) from 1986 to 1989. Gettman returned to NORML in 1993 as Director of Communications.

After extensive research and at the invitation of the Drug Enforcement Administration (DEA) Gettman filed an extensive petition to reschedule marijuana in 1995. After a lengthy review by both DEA and HHS and a decision to retain mariuana in its most restrictive schedule under existing law, Gettman took the case to the US Court of Appeals. The Court declined to accept the case for judicial review in 2001 because, not being a medical cannabis patient, Gettman was not injured by DEA's refusal to provide regulated access. Gettman began work on a new petition incorporating research published after the prior petition was filed in 1995. In 2002 Gettman organized the Coalition for Rescheduling Cannabis to represent patient interests in any future legal proceedings. After getting assistance from Coalition members and other interested experts the current Cannabis Rescheduling Petition was completed and filed in October, 2002.

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2006-12-21

Marijuana is America's #1 Cash Crop


By Eric Bailey
Los Angeles Times

The $35-billion market value of U.S.-grown cannabis tops that of such heartland staples as corn and hay, a marijuana activist says.

SACRAMENTO, Calif. - For years, activists in the marijuana legalization movement have claimed that cannabis is America's biggest cash crop. Now they're citing government statistics to prove it.

A report released today by a marijuana public policy analyst contends that the market value of pot produced in the United States exceeds $35 billion - far more than the crop value of such heartland staples as corn, soybeans and hay. California is responsible for more than one-third of the cannabis harvest, with an estimated production of $13.8 billion that exceeds the value of the state's grapes, vegetables and hay combined - and marijuana is the top cash crop in a dozen states, the report states.

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The report estimates that marijuana production has increased tenfold in the past quarter-century despite an anti-drug effort by law enforcement.

Jon Gettman, the report's author, is a public policy consultant and leading proponent of the push to drop marijuana from the federal list of hard-core Schedule 1 drugs, such as heroin and LSD.

He argues that the data support his push to begin treating cannabis like tobacco and alcohol by legalizing and reaping a tax windfall from it, while controlling production and distribution to better restrict use by teenagers.

"Despite years of effort by law enforcement, they're not getting rid of it," Gettman said. "Not only is the problem worse in terms of magnitude of cultivation, but production has spread all around the country. To say the genie is out of the bottle is a profound understatement."

While withholding judgment on the study's findings, federal anti-drug officials took exception to Gettman's conclusions.

Tom Riley, a spokesman for the White House Office of National Drug Control Policy, cited examples of foreign countries that have struggled with big crops used to produce cocaine and heroin.

"Coca is Colombia's largest cash crop, and that hasn't worked out for them, and opium poppies are Afghanistan's largest crop, and that has worked out disastrously for them," Riley said. "I don't know why we would venture down that road."

The contention that pot is America's biggest cash crop dates to the early 1980s, when marijuana legalization advocates began citing Drug Enforcement Administration estimates suggesting that about 1,000 metric tons of pot were being produced nationwide.

Over the years, marijuana advocates have produced studies estimating the size and value of the U.S. crop, most recently in 1998.

Gettman's report cites figures in a 2005 State Department report estimating U.S. cannabis cultivation at 10,000 metric tons, or more than 22 million pounds - 10 times the 1981 production.

Using data on the number of pounds eradicated by police around the United States, Gettman produced estimates of the likely size and value of the cannabis crop in each state. His methodology used what he described as a conservative value of about $1,600 a pound compared with the $2,000- to $4,000-a-pound street value often cited by law-enforcement agencies after busts.

Nationwide, the estimated cannabis production of $35.8 billion exceeds corn ($23 billion), soybeans ($17.6 billion) and hay ($12.2 billion), according to Gettman's findings.

Links:
http://www.latimes.com/news/local/la-me-pot18dec18,0,5264617.story?coll=la-home-headlines


Hybrid marijuana plant found in Mexico

Colombians grow year round, survive herbicide eradication efforts
The Associated Press
Updated: 7:52 a.m. CT Dec 21, 2006

LAZARO CARDENAS, Mexico - Soldiers trying to seize control of one Mexico's top drug-producing regions found the countryside teeming with a new hybrid marijuana plant that can be cultivated year-round and cannot be killed with herbicides.

Soldiers fanned out across some of the new fields Tuesday, pulling up plants by the root and burning them, as helicopter gunships clattered overhead to give them cover from a raging drug war in the western state of Michoacan. The plants' roots survive if they are doused with herbicide, said army Gen. Manuel Garcia.

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"These plants have been genetically improved," he told a handful of journalists allowed to accompany soldiers on a daylong raid of some 70 marijuana fields. "Before we could cut the plant and destroy it, but this plant will come back to life unless it's taken out by the roots."

The new plants, known as "Colombians," mature in about two months and can be planted at any time of year, meaning authorities will no longer be able to time raids to coincide with twice-yearly harvests.

The hybrid first appeared in Mexico two years ago but has become the plant of choice for drug traffickers Michoacan, a remote mountainous region that lends to itself to drug production.

Yields are so high that traffickers can now produce as much marijuana on a plot the size of a football field as they used to harvest in 10 to 12 acres. That makes for smaller, harder-to-detect fields, though some discovered Tuesday had sophisticated irrigation systems with sprinklers, pumps and thousands of yards of tubing.

"For each 100 (marijuana plots) that you spot from the air, there are 300 to 500 more that you discover once you get on the ground," Garcia said.

The raids were part of President Felipe Calderon's new offensive to restore order in his home state of Michoacan and fight drug violence that has claimed more than 2,000 lives in Mexico this year.

In Michoacan, officials say the Valencia and Gulf cartels have been battling over lucrative marijuana plantations and smuggling routes for cocaine and methamphetamine to the United States. In one incident, gunmen stormed into a bar and dumped five human heads on the dance floor.

The president, who took office Dec. 1, sent 7,000 soldiers and federal officers to Michoacan last week.

Officials have arrested 45 people, including several suspected leaders of the feuding cartels. They also seized three yachts, 2.2 pounds of gold, bulletproof vests, military equipment and shirts with federal and municipal police logos. More than 18,000 people have been searched, along with 8,000 vehicles and numerous foreign and national boats.

"We are determined to shut down delinquency and stop crime in Mexico because it is endangering the lives of all Mexicans, of our families," Calderon said, calling the operation a "success" so far.

In the past week, soldiers and federal police have found 1,795 marijuana fields covering 585 acres in Michoacan, security officials said.

Officials estimate the raids could cost the cartels up to $626 million, counting the value of plants that have been destroyed and drugs that could have been produced with seized opium poppies and marijuana seeds.

On Sunday, federal authorities announced the capture of suspected drug lord Elias Valencia, the most significant arrest since the operation began.

Calderon's predecessor, Vicente Fox, Top of Formstarted out with enthusiastic U.S. applause for his own fight against drug trafficking. U.S. officials called the arrest of drug bosses early in his six-year term unprecedented, while Fox boasted that his administration had destroyed 43,900 acres of marijuana and poppy plantations in its first six months and more than tripled drug seizures.

Yet drug violence has spiked across the country in recent years, with gangs fighting over control of routes following the arrest of drug lords, authorities say.

Mexico has also continued to struggle with corruption among its law enforcement ranks. Garcia said authorities did not tell soldiers where they were being sent on raids and banned the use of cell phones and radios.
© 2006 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.

URL: http://www.msnbc.msn.com/id/16311450/

2006-12-19

Physical vs. Spiritual


Members of Consciousness Cafe recently had an interesting discussion of physical vs. spiritual consciousness. Here is what followed:

In a recent discussion about a film, David mentioned that a Newsweek reviewer (David Ansen) stated the following:

According to the production notes, Gibson wants us to contemplate the parallels between the decadence of the Mayan empire on its last legs and our contemporary, spiritually and environmentally ravaged world.

Very fascinating to me. The subject of physical vs. spiritual is a subject that has now come up twice in the past 24 hours in deep discussion. A new friend mentioned something like "nagua" and "tagul" (not sure if those are correct) as concepts of spiritual vs. physical and how these must be balanced. Likewise, in the shower that same day I was thinking about how my enthusiasm in the past year has been one of mostly:

Question: "How far down the rabbit hole do you want to go?" (spiritually)
My response: "All the way."

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The truth is that I'm beginning to see now that all the way may not be what I'm really looking for. I notice often that people who go on spiritual paths LEAVE the physical completely behind, to the point where they have no real influence on the world or impact on it. They become non-persons who are difficult to believe because they have so far departed from the realm of the average individual's understanding (regardless of whether they have the ultimate truth or not). That's fine for them to have no physical interests in life, and I'm sure they enjoy it, just as much as a person who has no spiritual interests enjoys their materialism. However, I don't think I would ever want to get completely lost in spirituality to the point where I disregard the physical realm.

When I first became interested in paganism I would occasionally hear stories about armchair magicians whose finances were in the drain, despite being the head of one order or the next, claiming to have unheard of magickal/spiritual influences. One friend once commented of men in India you find everywhere in the city streets hawking their wares: "There's a man on every street corner with wisdom of the infinite."

I think the goal for me has mutated into that of one where I attempt to move to greater spiritual understandings WHILE moving to greater physical accomplishments. I believe the two must be in tandem, in balance. I think the majority of issues in my life have been the result of a lack of balance, an inability to achieve a unity of dualisms that are matched in influence. On the yin/yang it has always been too dark or too light, and not enough of walking the centerline. Wasn't it once said that the key to understanding the yin/yang symbol is to understand that it does not exist? That is why I like the gray portion of the yin/yang best.

But perhaps my search for abundance in either spirituality or the physical world is based on a concept of scarcity of either of these. As has been evidenced by many, a concept of scarcity in the physical leads to scarcity, whereas conceptual abundance leads to actual abundance.

Therefore, I suppose the key is to realize that I have a balance of abundance in my life between the physical and spiritual....

Just a train of thought I chose to share with you all.

GW wrote: To begin with, let's pretend that I know what I'm talking about.

The physical is just very, very, very slow moving spiritual. Its so slow,

in fact, that if it slowed down any more we would find ourselves at the

absolute highest point of spirituality of the order of reality just below

this one.


Information like that doesn't help, but here's some more.


In the old days music use to come on various sized disks of vinyl, a type

of plastic. These disks had a continuous etching carved into them

spiraling from the outer edge of the disks inward to the center. The

etching was of such a precise nature that when it was placed on a flat

revolving surface and an appropriately sized needle was gently rested

within the grooves of the etching the faint sound of the music could be

heard. Those of the appropriate age group or those familiar with media

history will remember this as "The Record Player" and "The Record".


One of the more important aspects of both the record and the record player

was the relationship of the speed that the record was supposed to be

played at, the revolutions per minute or rpm. There were standard rpm(s)

in use, 45, 33 and 78. The better record players used motors that allowed

for fine tuning through the use of another interesting bit of technology,

the strobe.

This is a light that is able to pulse on and off at a precise frequency.

Along the side of the record player's platter, the part that the record

was set on, there were verticle hash marks of varying thickness and

spacing. Next to the platter, a strobe was pointed at the hash marks.


Now comes the one of the more amazing points of this analogy. When the

speed of the the motor was adjusted to the point where it was revolving at

precisely the same number of revolutions per minute that the strobe was

pulsing at, the blurred hash marks appeared to "freeze"!


For the techs, the strobe was always pulsing at a constant number, the

hash marks were in relations of whole number multiples to the

pulse/desired rpm.


...and this has to do with Spiritual vs. Physical... how?


A lot of our process of understanding is a process of mapping analogies.

Happiness is....., Love is.... etc. Some analogies bind tighter than

others, love is like a burning ring of fire... love is like chocolate.

The mileage on both the analogies and their bindings vary from person to

person and analogy to analogy. I get a lot of mileage out of this one in

the following ways.


I map the physical to the record player, the record, the strobe, the

strobe light, the sound of the music, i.e. all of the physical items in

the analogy. I map the spiritual to what I would interpret as the music,

what I "see" when I get the strobe bars to line up, etc.


Wait, I cheated! Suddenly there is something in the analogy that wasn't

talked about before, namely, me and my interpretation. Well, not exactly

true. Back up there, "the blurred hash marks appeared to "freeze"! Just

"Who" did those hash marks appear to freeze to? Let's say that I go back

and I try to eliminate "The Who" in the analogy that was "seeing" the hash

marks, and that I was successful. Well,..."Who" did that eliminating?

... Ok, let's eliminate the eliminator. This could go on for a long time.


epilogue: There was another version of this. I wrote the whole thing and

then hit the delete key.


But remember, we're only pretending, so take what I said with a big grain

of salt.


GW wrote:


and immediately followed with this:


My last response was rather esoteric and abstract to the point that I felt

a little guilty. Guilty to the point that I felt the need to send a less

esoteric, less abstract response.


What I was trying to do was set up an "experience" of *if one truly went

all the way, they would end up exactly where they are right now*, but with

this information added to their mindset.


As pointed out by you, that can lead to a whole range of actions

including, but not limited to, ignoring the physical in pursuit of the

spiritual.


I wanted to give a model which illustrated that balance had a lot to due

with reference point and point of view. That was the reason for the

different speeds of the record and the self which had to decide if the

hash marks had "frozen".


The analogy had a lot of hidden mappings, for instance, while I said that

the physical was represented by the player, the record, etc, I never

talked about *where* the player was located or the possibility of

*different records*.


I think that many people who live on the street are literally, living in a

slightly different physical reality than me. They are, at the very

minimum listening to a different record. Ok, too abstract and esoteric

again.


If you spend enough time with street people, your view of the world, what

you think of as *real*, changes. When what you think is *real* changes,

then for you, what *is real* changes. We could go on and on about

semantics vs. reality and blah, blah, blah but I'm choosing the homeless,

street person because the set of material comforts and quality of life

that we view them as lacking targets our core structures of reality.


If you want to know what you believe about spiritual vs. physical just

take a quick review of the homeless. Now this is here in the United

States that I'm talking about. It might be the same everywhere but I'm

only talking about here. In fact, I'm probably restricting it to urban

homelessness in the Midwest.


I know that I don't want to be out on the street with no food right now.

I also know that if my head was sufficiently immersed in the spiritual

that that wouldn't matter. THAT WOULDN'T MATTER! But,... that's not were

I'm at right now, and this gets to the other part of my analogy. Where

I'm at is, and I have to use the analogy to say it, is that I'm adjusting

the speed of the record player to make sure that the hash marks are lining

up. After I do that I can then sit back and enjoy the music.


It would probably take me a couple of volumes to deconstruct those last

two sentences but the gist of it is that I stay engaged in refining the

relationships of the physical components of my world while referencing and

staying in the knowledged that I can move up or down the spiritual chain

at will.


The absolute most immediate and concrete manifestation of that is my

participation in *this* community at this *time*.


Ok, I think I've absolved myself of my abstract esoteric guilt for a while.


J wrote:


Getting into your comments which in turn were in response to something Ora had wrtten, I try not to see any difference between the physical and the spiritual.


A theme which recurs for me is the danger of dualism. Believing that there are separate "spiritual" and "physical" worlds would cause problems for me.


I feel that there is really only one megaverse, and that we don't see its boundaries, but if we did we would see that ALL is all there is. What we refer to as "physical" and "spiritual" are actually modes of manifestation of the sapient mind within that universe. We have a different mode of consciousness when we are with our child; yet another when we are watching TV; yet another when I have to fight off ninjas in order to rescue buxom young maidens who are in possession of elixirs of eternal life, and so on. These are all modes of engaging the universe while caught temporarily in the temporary tidal eddy we call life.


So Greg yes I agree it is a record player with various speeds. We may think it is 3 different record players when it is run at 3 different speeds. But it is really just one record player operating in different modes.


As my own hazy concepts evolve, about how my own consciousness evolves, it seems more likely that the evolution of consciousness is not a single path that we all follow. It is rather like a brambly, but not terribly overgrown woods in which you can cut through the bush in many different ways. And not just that you can, you must. Gaia needs us to be flexible and be able to change modes of consciousness easily. Anyone who is "stuck in the spiritual" as Ora describes is not adapting well. We need to not get "stuck" anywhere. So therein lies the key to avoiding the stagnation she describes so well.


I think what Greg says makes perfect sense, if you substitute his comment that the physical is the spiritual really slowed down - to the idea that the physical is the consciousness itself really slowed down. The "spiritual" is just consciousness expanded to a much bigger time/space/reality envelope because it doesn't have to deal at the moment with keeping the monkey alive, fed and breeding. I think the consciousness always wants to expand from the limited monkey agenda, and will if we give it a chance. It's all just the universe, how we perceive it and at what scope we observe it is what makes it physical or not.



JS wrote:


On Thursday, December 14, 2006, at 06:33 PM, J wrote:



the physical is the consciousness itself really slowed down.


A passage from one of Kurt Vonnegut's books, forget which, about the death of a character:


In line with his belief that the body is merely slowed down light, John Paul Ziller accelerated.



AT wrote:


I seriously like this.

I'm looking at Northwestern to finish our my education. I am discussing mysticism with the lady there I"m hoping will be my mentor. I believe the left brain scholar has a hard time accepting myticism as valid form of understand information. This seems to be a real problem when the scholar tries to see mysticism through his own logic, instead of accepting the vision of the mystic he's studying.

As I think about it, maybe for me it's the mystical that is celebrated in every man. I believe my use of drugs when I was younger (over 35 years ago) was to find some mystical point to life. There was a wonderful self indulgent opportunity to do this in the 60s and early 70s to "find ourselves" which I exploited in any way I could.

As I look at my three children, I see a mystical point manifesting 3 entirely different ways. They each manifest their divine mystical selves in three different ways. When I say different, I mean that whatever talents or the foibles as Marilyn said in an earlier post when she was talking about how by judging Mel's work through his foibles we're demonstrating graphically our own work through our own shadow. I think this is genetically mystical.

When I was a member of the Theosophical Society during my adolescence, there was a man who said to me if a pickpocket looked upon a prophet, all he'd see were pockets. I think that's a wonderful way to illustrating "shadow."

I believe our mystical point manifests our talents and foibles in different ways and how we do that is dictated through our genes. The great challenge we have as divine cognitive beings is to see past this "shadow" and be able to communicate our mystical point to another while honoring their mystical point. If one person defines his mysticism as a scholar and another defines their mysticism through their art, then its the mystical point they might have in common to commune together. The method of expression might be irrelevant because (as so succinctly put by J) of the different dimensions innate within consciousness of the whole.

I think possibly that's why LOVE is so important. Since communication is so dependent on perspective, at least the recognition of each talent no matter how differently expressed, can be seen through a warm perspective rather than the feeling of judgment or criticism.

Accepting the fact that Truth comes in so many voices is a big step. My life and how it manifests in the world is certainly not the only expression. Whatever I am experiencing can be expressed differently and from a different perspective in someone else. Even if the way we both see something seems mutually exclusive, I think the word "and" instead of "or" is very helpful. Because I am finite, I will never have a grasp of every possibility or of understanding and expressing every aspect of THE mystical point.


In Memory-Bank Dialogue, the Brain Is Talking to Itself

An interesting piece in the New York Times yesterday that suggests that memory is less an issue of storage thani it is of communication. Apparently communication between the neocortex and the hippocampus is key to good memory recall, and that aging may affect our ability to recall memories by virtue of breakdown of this communication process. This seems to fit well with the premise of Marvin Minsky's The Society of Mind - that the mind is a social organism and functions primarily through social communication rather than via serial processing.

Also interesting note here on how physically contiguous spaces in our world map to neurons whose purpose seems to be representation of a point in space. Is the structure of space as we perceive it a neurological artifact?

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December 18, 2006
In Memory-Bank Dialogue, the Brain Is Talking to Itself
By NICHOLAS WADE

New recordings of electrical activity in the brain may explain a major part of its function, including how it consolidates daily memories, why it needs to dream and how it constructs models of the world to guide behavior.

The recordings capture dialogue between the hippocampus, where initial memories of the day’s events are formed, and the neocortex, the sheet of neurons on the outer surface of the brain that mediates conscious thought and contains long-term memories.

Such a dialogue had been thought to exist, but no one had been able to eavesdrop on it successfully. The new insight has emerged from recordings of rat brains but is likely to occur in much the same way in the human brain, which has analogous structures and the same basic principles of operation.

The finding, reported on the Web site of the journal Nature Neuroscience by Daoyun Ji and Matthew A. Wilson, researchers at the Massachusetts Institute of Technology, showed that during nondreaming sleep, the neurons of both the hippocampus and the neocortex replayed memories — in repeated simultaneous bursts of electrical activity — of a task the rat learned the previous day.

The researchers could interpret the memories through electrodes inserted into the rats’ brains, including into special neurons in the hippocampus. These neurons are known as “place cells” because each is activated when the rat passes a specific location, as if they were part of a map in the brain. The activation is so reliable that one can tell where a rat is in its cage by seeing which of its place cells is firing.

Earlier this year Dr. Wilson reported that after running a maze, rats would replay their route during idle moments, as if to consolidate the memory, although the replay, surprisingly, was in reverse order of travel. These fast rewinds lasted a small fraction of the actual time spent on the journey.

In the findings reported today, the M.I.T. researchers say they detected the same replays occurring in the neocortex as well as in the hippocampus as the rats slept. The rewinds appeared as components of repeated cycles of neural activity, each of which lasted just under a second. Because the cycles in the hippocampus and neocortex were synchronized, they seemed to be part of a dialogue between the two regions.

The researchers recorded electrical activity only in the visual neocortex, the region that handles input from the eyes, but they assumed many other regions participated in the memory replay activity. One reason is that there is no direct connection between the visual neocortex and the hippocampus, suggesting that a third brain region coordinates a general dialogue between the hippocampus and all necessary components of the neocortex.

Larry Squire, a neuroscientist who studies memory at the University of California, San Diego, noted that the replay system in the neocortex had not been seen before. The fact that it occurred during sleep “would certainly provide one clue that part of the function of sleep is to let us process and stabilize the experiences we have during the day,” Dr. Squire said.

Because the fast rewinds in the neocortex tended to occur fractionally sooner than their counterparts in the hippocampus, the dialogue is probably being initiated by the neocortex, and reflects a querying of the hippocampus’s raw memory data, Dr. Wilson said.

Brain researchers have long assumed that immediate memories are laid down in the hippocampus and later transferred to the neocortex for long-term storage. Dr. Wilson said the process was not just a transfer of memory, however, but more probably a sophisticated processing of data in which the neocortex learned selective information from the hippocampus.

“The neocortex is essentially asking the hippocampus to replay events that contain a certain image, place or sound,” he said. “The neocortex is trying to make sense of what is going on in the hippocampus and to build models of the world, to understand how and why things happen.”

These models are presumably used to direct behavior, Dr. Wilson said. They are able to generate expectations about the world and plausibly fill in blanks in memory.

Though the neocortex learns from the hippocampus, the raw memory traces, from childhood onward, are not transferred and are probably retained in the hippocampus, Dr. Wilson said. If so, the forgetfulness of age would arise because of problems in accessing the hippocampus, not because the data has vanished.

The subject matter of the neocortex-hippocampus dialogue in rats seems mostly to concern recent events. This is consistent with what people report when awoken from nondreaming sleep — usually small snatches of information about recent events. Dr. Wilson also said that the new findings, by showing activity in the visual neocortex, confirmed that rats had humanlike dreams with visual imagery, a possibility some researchers had doubted.


http://www.nytimes.com/2006/12/18/science/18memory.html?_r=1&oref=slogin

2006-12-18

Mind States 2007 in Costa Rica

Jon Hanna has released many more details about the upcoming 2007 Mind States conference in Costa Rica.

I am very pleased that he has chosen the beautiful Sueno Azul resort near Horquetas of Sarapiqui, on the north region of Costa Rica (in the province of Heredia, see this map), only one hour from downtown San Jose. The room rate is very low and the resort looks gorgeous.

For late-breaking news on Mind States, click here.

Furthermore Jon has a great speaker roster as of today. Here are some of the speakers:


Alexander Shulgin ~ co-author of PIHKAL & TIHKAL
Ann Shulgin ~ co-author of PIHKAL & TIHKAL
Stanislav Grof ~ transpersonal psychologist
Erik Davis ~ author of The Visionary State


Earth Erowid ~ co-founder of Erowid.org
Fire Erowid ~ co-founder of Erowid.org
Joe Coleman ~ apocalyptic visionary artist
Liz McIntyre ~ co-author of Spychips
Margaret Wertheim ~ author of The Pearly Gates of Cyberspace
Jon Hanna ~ author of the Psychedelic Resource List



Link here for more speaker information.

I am very excited about this conference.

Links

http://www.mindstates.org/costarica.html
http://www.suenoazulresort.com


Updates

2006.01.07 Jon Hanna announces a new ticket pricing option: "If you agree to put down a deposit of 50% of the conference cost by February 15, and pay the remaining 50% on or before April 1, you can take an additional 10% off of your attendance cost ($585 deposited, $1170 total cost). This offer is only good through February 15, 2007. Click below to make a 50% deposit." Click here for the ticket purchase page.

2006.01.04 Jon Hanna writes in Tribe:

"The Mind States Costa Rica conference will be held in Horquetas of Sarapiqui, on the north region of Costa Rica, about 1 hour and 15 minutes from downtown San Jose. Flying into San Jose and getting a bus to Horquetas is a good approach.

"As far as how much extra money to bring with you, this will vary depending on how many additional activities or travel you wanted to get done while in Costa Rica. If it is primarily just a couple of day trips, and maybe a zip-line canopy jaunt, plus any alcohol and lodgings for traveling on non-conference days, it seems to me like this could be covered very easily for under $500. If more extensive travel is in your plans, with more night's stays at hotels, it could go higher than that. A good way to plan out how much money you think that you might need is to purchase a Costa Rica guidebook (most such books provide a range of prices for various locals and activities). While Costa Rica is not as inexpensive as Jamaica or Mexico, deals can still be had and there are cheap, reasonable places to stay while traveling. Food and drinks are generally inexpensive as well. "


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2006-12-17

Nobel Prize Winning Scientist Believes in the Paranormal (New Scientist)




Nobel Prize Winning Scientist Believes in the Paranormal (New
Scientist)
Thanks to BG for this.

You don't come across many Nobel prizewinners who believe in the paranormal, but Brian Josephson is one of them. After receiving the Nobel prize in physics for his research on superconductivity, his work has taken a very different direction. As well as using mathematics to describe how the brain carries out complex tasks, he is an advocate for cold fusion and other phenomena on the fringes of science. He talked to Alison George about why he thinks scientists have an irrational bias against unconventional ideas.



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Why did you decide to give up your highly successful work on superconductors?

In the late 1960s I found my area of research less interesting, so I looked elsewhere for problems to work on. Investigating the mathematics of how the brain works is a much more difficult challenge. I also became interested in eastern philosophy and how that might fit in with physics. I read a book called The Tao of Physics by Fritjof Capra that pointed out the parallels between quantum physics and eastern mysticism.

I started to feel there was more to reality than conventional science allowed for, and some interesting ideas that it hadn't got round to investigating such as altered states of consciousness. At a conference in Toronto I saw demonstrations of psychokinesis - the influence of mind on matter - and it all pointed to some extension of what science knows at this time.

Did your Nobel prize allow you to investigate areas that are off-limits for other scientists?

It meant I was free to explore, and people felt less able to say "you can't work on that". However, I have had problems with getting funding for collaboration because of the areas I've chosen to work in.

You have become an advocate for unconventional ideas. How did that happen?

I went to a conference where the French immunologist Jacques Benveniste was talking for the first time about his discovery that water has a "memory" of compounds that were once dissolved in it - which might explain how homeopathy works. His findings provoked irrationally strong reactions from scientists and I was struck by how badly he was treated. To an extent, I realised that the way science is done by consensus could get things completely wrong. I feel that it's important to try and correct the errors that scientists are making.

What errors are these?

I call it "pathological disbelief". The statement "even if it were true I wouldn't believe it" seems to sum up this attitude. People have this idea that when something can't be reproduced every time, it isn't a real phenomenon. It is like a religious creed where you have to conform to the "correct" position. This leads to editors blocking the publication of important papers in academic journals. Even the physics preprint archive blocks some papers on certain topics, or by certain authors.

Do you believe that cold fusion and the memory of water are real, or are you just open to the idea of their being real?

In both cases there is evidence that makes me accept them as almost certainly real. They're probably connected with aspects of organisation that are difficult to deal with in the usual scientific way. I'm pushing in that direction. I look very carefully at things before I accept them as real.

You draw the line in a very different place to most scientists when it comes to hard-to-prove phenomena such as telepathy and cold fusion.

Can I take you up on something? These things are not hard to prove, they're just hard to get accepted. The evidence for these phenomena would normally lead to them being accepted, but they have an additional barrier in that they are "unacceptable" and often unpublishable. Some people are extraordinarily hard to convince. In particular, people who work in an area in which the phenomena are highly reproducible cannot envisage situations such as cold fusion where - as in many areas of materials science - things are not that reproducible. They take the illegitimate step from "hard to reproduce" to "non-existent". Science is often presented as an objective pursuit, but the history of science tells you that this is far from being the case.

Do you mean that scientists cannot accept these phenomena because it would ruin their view of the world?

It would mean an admission of error. Instead, sceptics can always say that there must have been something wrong with these experiments. This means that you can never really prove anything, and a sceptic doesn't actually have to discover anything wrong to dismiss an experiment.

Is this why you've posted the motto "take nobody's word for it" at the top of your website?

Yes. And the corollary of this motto is that if most scientists denounce an idea, this should not necessarily be taken as proof that the idea is absurd. It seems that anything goes among the physics community - cosmic wormholes, time travel - just so long as it keeps its distance from anything mystical or New Age-ish.

There are lots of pointers towards strange things, such as the quantum interconnectedness of entangled particles, but physicists are very prickly about them, saying you shouldn't read anything into these results. There are in fact a lot of scientists who believe telepathy exists, but they keep quiet about it.

I take it that means you pay a price for speaking out about things like cold fusion, telepathy and the paranormal.

Yes. If you say you accept the reality of the paranormal then this automatically affects your reputation. It's assumed that if a person believes in this kind of thing then his views are not worth considering. It has led to certain people being very prejudiced against me and assuming that there's something wrong with anything I do. I don't have the kind of support network that researchers usually have. But since I can do my research on the mathematics of the brain by myself this is less of a problem than it otherwise would be, though it slows down progress considerably.

Why do you speak out about these things when you know it causes difficulties for your own research career?

They are important for various reasons. For example, cold fusion may contribute significantly to solving the problem of generating clean energy. Had it not been ridiculed back in 1989, we'd probably all now be using energy generated by cold fusion. So it's really important to speed up the process. I reckon that cold fusion will be accepted in the next year or so.

If the evidence about cold fusion is so convincing, why do so few people believe in it?

You have to look properly at the evidence typically blocked from publication by journals such as Nature, and few people are willing to put in the effort to do that. Even better, go along to a laboratory where the work is being done. It's also hard to change how people think. People have vested interests, and their projects and reputations would be threatened if certain things were shown to be true.

From issue 2581 of New Scientist magazine, 09 December 2006, page 56-57
Profile

Brian Josephson was awarded a Nobel prize for work on superconductivity he carried out as a 22-year-old graduate student at the University of Cambridge. The Josephson junction, which has many scientific and technical applications, is the legacy of this research. Today he leads the Mind-Matter Unification Project at the University of Cambridge (www.tcm.phy.cam.ac.uk/~bdj10).


2006-12-16

Christian Raetsch on Shamanism in Nepal




Google Video is hosting a lecture given by Christian Raetsch on the mythology of Gurung Shamanism in Nepal.

According to Erowid,
Christian Rätsch is an author, an anthropologist and Germany's leading expert on ethnopharmacology. He lived for three years with the Lacandón Indians in Chiapas, Mexico and did his doctoral thesis on their spells and incantations. Rätsch works in Hamburg, Germany, as a freelance author and lecturer and conducts research into the ethnopharmacology of psychoactive plants and animals. He has published a number of books on these topics, both in German and in English, and is the founder and co-editor of The Yearbook of Ethnomedicine and the Study of Consciousness.
Christian Raetsch is co-author with Claudia Mueller-Ebeling and Surendra Bahadur Shahi of "SHAMANISM AND TANTRA IN THE HIMALAYAS". (London, 2002)



Thanks to lux for the info.

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2006-12-14

Daniel Pinchbeck on COLBERT REPORT

UPDATE 2006.12.28:

Pinchbeck video on Comedy Central Part 1
Pinchbeck video on Comedy Central Part 2

Critical feedback on the Colbert appearance in Tim Boucher's Blog

"Does Daniel Pinchbeck actually having something useful to say or does the dude just have a totally top-notch publicist? . . . For someone who is not trying to be the new Timothy Leary, he’s sure done a good job of moving focus away from his ideas onto his person. It may be just something that happens inadvertently to people who get sucked up into the capitalist technocracy-fame machine, though. It’s hard to say. "
More critiques: Necromancer Blog.


Daniel Pinchbeck appears Thursday December 14th 2006 on
the Colbert Report.

From the Colbert Report website: "TONIGHT: Daniel Pinchbeck,
advocate for the use of psychedelic drugs."

Ustaath writes: Pinchbeck came across as quiet and genteel. He didn't say much but did not need to. The mere fact that he was on the Colbert Report and did not come off looking like a lunatic was a victory for our side. It was Colbert who repeated the gaffe about Pinchbeck being a new Leary, not Pinchbeck.
http://www.comedycentral.com/shows/the_colbert_report/index.jhtml

ALSO:
Pinchbeck's Tribe entry: http://tinyurl.com/tmdss
http://tv.yahoo.com/the-colbert-report/show/38498/upcoming
http://nonprophet.typepad.com/nonprophet/2006/12/daniel_pinchbec.html
http://www.bruceeisner.com/new_culture/2006/12/entheogen_guru_.html
(Eisner's blog entry titled: 'Entheogen "Guru" Pinchbeck to Appear
on the the Colbert Report')

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