Alchemica
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Posts posted by Alchemica
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So, if someone was to plead guilty to a charge but have "no conviction recorded", it's still likely to be on a certificate? Permanent?
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With the oxalic acid levels, remember that figure could be for the fresh plant material.
I have read via Google that kanna increases BP.I disagree, can someone please purchase BP monitor from chemist and do research?
Original: 132/75 mm/Hg then took 1.5g of kanna as a tea (continuing the same activity as before and not having had any caffeine for probably 2hrs)
+1hr: 123/67 mm/Hg
+1hr 30min: 127/69 mm/Hg
Really not much change but this is just me and I don't always react typically.
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Should be fine. Where legal, maybe just grind it, extract with hot acetone several times (sit a Pyrex jug with the acetone/plant material in a bath of hot water from the kettle or something), leave it to (mostly) evaporate and put the extract onto a Tally-Ho.
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Please add anything you think is worth sharing.
Other places to go:
http://www.drugs-forum.com/forum/local_links.php?catid=158
Ethnomedical field study in northern Peruvian Andes with particular reference to divination practices
Journal of Ethnopharmacology 85 (2003) 243–256
The results of a field study carried out in August and September 1988, in the northern Peruvian Andes are described. The area of investigation extends from Ayabaca City (about 2900m above sea level) to Haughtiness Lagunas (about 3800m above sea level) in the Ayabaca District, Department of Piura. This is the first time that this location has been the subject of an ethnobotanical investigation. We have collected 46 plant species, belonging
to 20 families, used in the treatment of various diseases. For each plant, we report the common/local names, the crude drug formulation, method of preparation, dosage and claimed toxicity. The disease concept of this Andean population concerning the "hot" and "cold" aspects of diseases and the plants to treat them, is also discussed. Very important appear to be the use and knowledge of psychoactive plants, in particular "cimoras," Brugmansia and Trichocereus species.
medicinal_plants_used_by_the_Andean_people_of_Canta__Lima__Peru.pdf
Pharmacopoeia in a shamanistic society: the Izoceño-Guaran´ı (Bolivian Chaco)
Journal of Ethnopharmacology 91 (2004) 189–208
We present the results of an ethnopharmacological research within a Bolivian lowland ethnic group from the dry Chaco, the izoceñoguaran´ı. Izoceño-guaran´ı people belong to the extended Chiriguano group. They are actually organised in independent communities, settled down in south-east Bolivia. Struggling very soon for their rights, landowners of their territory, izoceño-guaran´ı appear to be well organised and maintain a still vivid culture. Medicine is in the hands of Paye who are recognised as specialists in their own group. Ethnopharmacological research leads us to collect approximately over 306 species, 189 of them having medicinal uses. We present here an overview of the izoceño-guaran´I ethnomedicine and pharmacopoeia, based on vegetal and animal products.
Pharmacopoeia_in_a_shamanistic_society_Bolivian_Chaco.pdf
PHARMACOPOEIA OF TRADITIONAL MEDICINE IN VENDA
Journal of Ethnopharmacology, 12 (1984) 35-74
Many researchers in different parts of the world are actively involved in recording the available information on traditional medicine. To contribute to this vast task, we chose Venda, one of the more remote tribes in Southern Africa. We found traditional healing to be very much alive and functioning in this area. Within 2 years of research, we could tabulate 151 medicinal plants with their galenics. Many of the plants listed were frequently used by different healers to treat the same ailment which might substantiate their reliability. On the other hand, certain plants were employed for various indications. Moreover, although the toxic effects of some plants are not included in our list, they are encountered by the Western medical doctors. Therefore, the benefits of compiling such lists on medicinal uses of different plants are twofold. To gain from the positive aspects of the traditional medicine and to eradicate, if possible, the harmful effects of some plants used by the traditional healers. However, during our study, it became clear that the plants used were with some exceptions mainly found in the vicinity of the habitat of the healer or the herbalist. It would therefore be useless to compile a more general pharmacopoeia for the African traditional healing as many of the useful plants in one area cannot be found in another. Hence, a more specific pharmacopoeia for each area would be necessary.
Pharmacopoeia_of_traditional_medicine_in_Venda.pdf
Medicinal smokes
Journal of Ethnopharmacology 108 (2006) 161–184
All through time, humans have used smoke of medicinal plants to cure illness. To the best of our knowledge, the ethnopharmacological aspects of natural products' smoke for therapy and health care have not been studied. Mono- and multi-ingredient herbal and non-herbal remedies administered as smoke from 50 countries across the 5 continents are reviewed. Most of the 265 plant species of mono-ingredient remedies studied belong to Asteraceae (10.6%), followed by Solanaceae (10.2%), Fabaceae (9.8%) and Apiaceae (5.3%). The most frequent medical indications for medicinal smoke are pulmonary (23.5%), neurological (21.8%) and dermatological (8.1%). Other uses of smoke are not exactly medical but beneficial to health, and include smoke as a preservative or a repellent and the social use of smoke. The three main methods for administering smoke are inhalation, which accounts for 71.5% of the indications; smoke directed at a specific organ or body part, which accounts for 24.5%; ambient smoke (passive smoking), which makes up the remaining 4.0%. Whereas inhalation is typically used in the treatment of pulmonary and neurological disorders and directed smoke in localized situations, such as dermatological and genito-urinary disorders, ambient smoke is not directed at the body at all but used as an air purifier. The advantages of smoke-based remedies are rapid delivery to the brain, more efficient absorption by the body and lower costs of production. This review highlights the fact that not enough is known about medicinal smoke and that a lot of natural products have potential for use as medicine in the smoke form. Furthermore, this review argues in favor of medicinal smoke extended use in modern medicine as a form of drug delivery and as a promising source of new active natural ingredients.
Keywords: Ambient smoke; Ethnopharmacology; Health care; Medicinal smoke; Smoke directed at a specific organ; Smoke inhalation
medicinal_smokes.pdf
An ethnobotanical study of medicinal plants used by the Nandi people in Kenya
Journal of Ethnopharmacology 116 (2008) 370–376
Ethnopharmacological relevance: The study of local knowledge about natural resources is becoming increasingly important in defining strategies and actions for conservation or recuperation of residual forests.
Aims of the study: This study therefore sought to collect information from local populations concerning the use of Nandi Forest medicinal plants; verify the sources of medicinal plants used and determine the relative importance of the species surveyed.
Materials and methods: Data was obtained using semi-structured forms to record the interviewee's personal information and topics related to the medicinal use of specific plants. A total of 40 medicinal plants used locally for the treatment and/or control of human ailments were collected through interviews conducted with selected traditional doctors and professional healers.
Results: This study demonstrated that local people tend to agree with each other in terms of the plants use and that leaf material form the major component of plant parts exploited. The other harvested materials consist of stem bark, the roots and the whole plant, though at a lower intensity for making liquid concoctions from different plants. Majority of the remedies were prepared from a single species. In most cases, the mode of administration was oral. In the forest, some of the plants collected were scarce. This scarcity was attributed to indiscriminate logging, overexploitation, poor harvesting methods and current agricultural trends.
Conclusion: Conservation procedures and creation of awareness were identified as the main remedies to the current situation.
An_ethnobotanical_study_of_medicinal_plants_used_by_the_Nandi_people_in_Kenya.pdf
Ethnopharmacological survey of traditional drugs sold in the Kingdom of Jordan
Journal of Ethnopharmacology 82 (2002) 131
The results of a survey of present-day traditional medicinal materials conducted in 1998/1999 in the Kingdom of Jordan are reported. The study covered selected markets of medicinal substances of ethnic communities throughout the kingdom, and also included questioning of the sellers about the healing characteristics of the various materials. The survey yielded information on many and varied medicinal substances, of which 304 are identified according to the following classifications: 236 species of plants (77.6%); 30 species of animals (9.8%); 29 kinds of inorganic substances (9.6%); and 9 materials of other or mixed origin (3%). Analysis of the data showed that some substances were of local origin (41.8%), but the majority of the substances (45.4%) were imported from other countries. 12.8% of the substances were both local and imported. These data demonstrate that there is still a flourishing and well-developed trade in these materials, a trade that is the remnant of a rich and ancient medical culture, which is disappearing from the modern world.Ethnopharmacological_survey_of_traditional_drugs_sold_in_the_Kingdom_of_Jordan.pdf
Traditional herbal drugs of Bulamogi, Uganda: plants, use and administration
Journal of Ethnopharmacology 88 (2003) 19–44
We present here an inventory of the medicinal plants of Bulamogi county in Uganda, including their medicinal use, preparation and administration modes. Fieldwork for this study was conducted between June 2000 and June 2001 using semi-structured interviews, questionnaires, and participant observation as well as transect walks in wild herbal plant collection areas. We recorded 229 plant species belonging to 168 genera in 68 families with medicinal properties. A large proportion of these plants are herbaceous. The medicinal plants are mainly collected from the wild. Some species, such as Sarcocephalus latifolius (Smith) Bruce, are believed by the community to be threatened by unsustainable intensities of use and patterns of harvesting. Particularly vulnerable are said to be the woody or the slow growing species. Herbal medicines are prepared as decoctions, infusions, powders, or as ash, and are administered in a variety of ways. Other concoctions consist of juices and saps. The purported therapeutic claims await validation. Validation in our opinion can help to promote confidence among users of traditional medicine, and also to create opportunities for the marketing of herbal medicines and generate incomes for the community. The processing, packaging and storage of herbal medicines is substandard and require improvement.Traditional_herbal_drugs_of_Bulamogi__Uganda.pdf
Plants traditionally used in age related brain disorders—A survey of ethnobotanical literature
Journal of Ethnopharmacology 113 (2007) 363–381
In traditional herbal medicine, numerous plants have been used to treat age related cognitive disorders. In this review we compiled available literature from four Swiss university libraries, scientific journals and online database query's on plants and remedies used in traditional medicinal systems for such diseases. Over 150 plant species in various preparations and mixtures were found. European herbals from the 16th and 17th century alongside traditional Chinese and Indian medicinal works were the most prolific sources. The information is organised into geographic regions and when available the findings are discussed in the light of more recent scientific findings concerning their secondary metabolites and in vitro and in vivo activities relevant to dementia and Alzheimer's disease.
Keywords: Ethnomedicine; Traditional medicine; Herbal remedies; Alzheimer's disease; Senile dementia
plants_for_age_related_brain_disorders.pdfCannabis tea revisited: A systematic evaluation of the cannabinoid composition of cannabis tea
Journal of Ethnopharmacology 113 (2007) 85–90
Cannabis is one of the oldest known medicinal plants, and a large variety of biological activities have been described. The main constituents, the cannabinoids, are thought to be most important for these activities. Although smoking of cannabis is by far the most common way of consumption, a significant part of medicinal users consume it in the form of a tea. However, not much is known about the composition of cannabis tea, or the effect of different parameters during preparation, handling or storage. In this study we used the high-grade cannabis available in Dutch pharmacies to study the cannabinoid composition of tea under standardized and quantitative conditions. Experimental conditions were systematically varied in order to mimic the possible variations made by medicinal users. During analysis there was a specific focus on the cannabinoid tetrahydrocannabinol and its acidic precursor, tetrahydrocannabinolic acid. Also the role of non-psychoactive cannabinoids as components of cannabis tea are discussed. The results obtained in this study provide a clear quantitative insight in the phytochemistry of cannabis tea preparation and can contribute to a better appreciation of this mode of cannabis administration.
Keywords: Cannabis; Cannabinoids; Decoction; Medicinal use; Quantitative analysis
cannabis_tea.pdfBioactive Triterpenoids from Salvia Species
J. Nat. Prod. 2006, 69, 482-487
Salvia species are important medicinal and culinary plants, and they have been the subject of numerous chemical and biological studies. The bioactive triterpenoids of SalVia species, reported in the literature to date, are reviewed. About 200 triterpenoids, almost 80 of which are new, isolated, and characterized from about 100 SalVia species, are presented herein. In addition to the diverse biological activities of the pure triterpenoids, studies on biological activity of extracts of Salvia species are also described.
Bioactive_Triterpenoids_from_Salvia_Species.pdfInhibitory effects of kratom leaf extract (Mitragyna speciosa Korth.) on the rat gastrointestinal tract
Journal of Ethnopharmacology 116 (2008) 173–178
Kratom (Mitragyna speciosa Korth.) is an indigenous plant of Thailand used traditionally in folk medicine although it is claimed to cause addiction. It is used to treat diarrhea, however, there is no scientific evidence to support the use. The aim of this study is to investigate the effect of methanolic extract of kratom leaves on the rat gastrointestinal tract. Kratom extract at 50, 100, 200 and 400 mg/kg (p.o.) caused a dose dependent protection against castor oil-induced diarrhea in rats and also inhibited intestinal transit. The antidiarrheal effect was not antagonized by naloxzone. The inhibition of intestinal transit by kratom extract was significantly different from the control when treated with a single dose for 1 day. For longer-term treatments of 15 and 30 days, kratom extract did not decrease the intestinal transit time indicating that adaptation had occurred. Kratom extract at a dose level of 200 and 400 mg/kg for 30 days and morphine at 3 mg/kg (i.p.) caused a decrease in the increment of body weight that was significantly different from the control and kratom extract at lower doses (50 and 100 mg/kg). However it had no effect on the level of plasma cholecystokinin. The results suggested that methanolic kratom extract exhibited its antidiarrheal effect on rat gastrointestinal tract. The effects may occur via pathways in addition to the action on opioid receptors. High does of kratom extract decreased the increment of body weight similar to the effect of morphine.
kratom_GI_tract.pdfMedicinal plants of the caatinga (semi-arid) vegetation of NE Brazil - A quantitative approach
Journal of Ethnopharmacology 114 (2007) 325–354
The caatinga (semi-arid vegetation) is a Brazilian biome with a significant but poorly studied biodiversity closely associated with a diverse cultural heritage. The present work focused on analyzing published information available concerning medicinal plants used by traditional communities. We sought to contribute to future phytochemical and pharmacological investigations by documenting the therapeutic uses of native caatinga plants within the aims of modern ethnopharmacological research. Twenty-one published works cited a total of 389 plant species used by indigenous and rural communities in northeastern Brazil for medicinal purposes. The relative importance index (RI) of each species in these inventories was calculated, and information concerning the plant's local status (spontaneous or cultivated), distribution, and habit was recorded. Of the 275 spontaneous (non-cultivated) species cited, 15.3% were endemic to the caatinga. A statistical relationship was verified between the relative importance of the species and their endemic status (p < 0.05). Herbaceous plants were more numerous (169) than trees (90) or shrubs and sub-shrubs (130) at a statistically significant level (p < 0.05). A survey of published information on the phytochemical and pharmacological status of the plants demonstrating the highest RI supported the veracity of their attributed folk uses.
Medicinal_plants_of_the_caatinga__semi_arid__vegetation_of_NE_BrazilA_quantitative_approach.pdfEvaluation of the analgesic effect of alkaloid extract of Peganum harmala L.: Possible mechanisms involved
Journal of Ethnopharmacology 115 (2008) 449–454
The seeds of Peganum harmala L. (Pgh) (Zygophyllaceae) have been used in Moroccan traditional medicine for treatment of a various diseases and to relieve dolorous process. The major objective of this paper was to investigate the mechanism of the analgesia induced by alkaloid extract of Peganum harmala. In the present work, the antinociceptive action was assayed in several experimental models in mice: writhing, formalin, and hot plate tests. The alkaloid extract (12.5 and 25 mg/kg) and in a dose-dependent manner significantly reduced the nociception by acetic acid intraperitoneal injection (p < 0.001). In the formalin test, the extract also significantly reduced the painful stimulus in both phases of the test (p < 0.001). Treatment with the extract when given by (i.p. or i.c.v.) or with morphine (10 mg/kg, i.p.) produced a significant increase of the reaction time in hot plate test. These result showed that the alkaloid extract of Pgh contains active analgesic principles acting both centrally and peripherally. Furthermore, this antinociceptive effect has been avoided by naloxone at a dose of 1 mg/kg in the first phase of formalin and hot plate tests indicating that this extract act partly through an opioid-mediated mechanism. In conclusion, the alkaloid extract of Peganum harmala seems to have both central and peripheral antinociceptive activities which may be mediated by opioid receptors.
harmala_analgesic.pdfThe ibogaine medical subculture
Journal of Ethnopharmacology 115 (2008) 9–24
Aim of the study: Ibogaine is a naturally occurring psychoactive indole alkaloid that is used to treat substance-related disorders in a global medical subculture, and is of interest as an ethnopharmacological prototype for experimental investigation and possible rational pharmaceutical development. The subculture is also significant for risks due to the lack of clinical and pharmaceutical standards. This study describes the ibogaine medical subculture and presents quantitative data regarding treatment and the purpose for which individuals have taken ibogaine.
Materials and methods: All identified ibogaine "scenes" (defined as a provider in an associated setting) apart from the Bwiti religion in Africa were studied with intensive interviewing, review of the grey literature including the Internet, and the systematic collection of quantitative data.
Results: Analysis of ethnographic data yielded a typology of ibogaine scenes, "medical model", "lay provider/treatment guide", "activist/selfhelp", and "religious/spiritual". An estimated 3414 individuals had taken ibogaine as of February 2006, a fourfold increase relative to 5 years earlier, with 68% of the total having taken it for the treatment of a substance-related disorder, and 53% specifically for opioid withdrawal.
Conclusions: Opioid withdrawal is the most common reason for which individuals took ibogaine. The focus on opioid withdrawal in the ibogaine subculture distinguishes ibogaine from other agents commonly termed "psychedelics", and is consistent with experimental research and case series evidence indicating a significant pharmacologically mediated effect of ibogaine in opioid withdrawal.
Keywords: Ibogaine; Iboga alkaloid; Substance-related disorders; Opioid-related disorders; Substance withdrawal; Medical ethnography
ibogaine.pdfInhibition of monoamine oxidase B (MAO- B ) by Chinese herbal medicines
Phytomedicine 10: 650–656, 2003
Monoamine oxidase (MAO) catalyzes the oxidative deamination of biogenic amines accompaned by the release of H2O2. Two subtypes, MAO-A and MAO-B, exist on the basis of their specificities to substrates and inhibitors. The regulation of MAO-B activity is important in the treatment of neurodegenerative diseases. Twenty-seven species of plants used in traditional Chinese medicines, selected from an enthnobotanical survey, were used in an investigation of their inhibitory effect on MAO-B in rat brain homogenates. The 50% aqueous methanol extracts of four active extracts, Arisaema amurense, Lilium brownii var. colchesteri, Lycium chinense, and Uncaria rhynchophylla, exhibited the best activity and selectivity towards MAO-B with IC50 values of 0.44, 0.29, 0.40, and 0.03 mg/ml, respectively. A kinetic study of MAO-B inhibition by the four extracts using the Lineweaver-Burk plot for each active extract revealed the IC50 concentrations, and results show that: Ki = 0.59 mg/ml for A. amurense for the mixed-type mode, Ki = 0.58 mg/ml for L. brownii var. colchesteri for the mixed-type mode, Ki = 5.01 mg/ml for L. chinense for the uncompetitive mode, and Ki = 0.02 mg/ml for U. rhynchophylla for the uncompetitive mode. These may therefore be candidates for use in delaying the progressive degeneration caused by neurological diseases.
herbal_MAO_B_inhibitors.pdf
Developmental patterns of phenylpropylamino alkaloids accumulation in khat (Catha edulis, Forsk.)
Journal of Ethnopharmacology 114 (2007) 432–438
Khat (Catha edulis Forsk., Celastraceae) is a perennial shrub thatwas introduced to Israel byYemenite immigrants. Khat young leaves are chewed as a stimulant. The main stimulating active principles in this plant are the phenylpropylamino alkaloids (−)-cathinone [(S)--aminopropiophenone], (+)-cathine [(+)-norpseudoephedrine] and (−)-norephedrine. A novel GC–MS analysis method for the quantitative determination of phenylpropylamino alkaloids and their putative precursor 1-phenyl-1,2-propanedione in khat leaves was developed. We found a marked diversity in the phenylpropylamino alkaloids content and composition in 9 different accessions originated in seedlings and in the commercial cultivar "Mahanaim". The highest 1-phenyl-1,2-propanedione and (−)-cathinone levels occur in young leaves, the part traditionally chewed for its psycho-stimulating properties. Older leaves lack (−)-cathinone but contain the less active (+)-cathine and (−)-norephedrine. Young stems and flowers also contain 1-phenyl-1,2-propanedione, (−)-cathinone, (+)-cathine and (−)-norephedrine. We report the presence of a (−)-cathinone reductase in khat leaves capable of reducing (−)-cathinone to (+)-cathine in the presence of NADPH. We propose that (−)-cathinone is a biosynthetic precursor of (+)-cathine and (−)-norephedrine in khat leaves.
khat_alkaloid.pdf
Effect of Bacopa monniera on stress induced changes in plasma corticosterone and brain monoamines in rats
Journal of Ethnopharmacology 111 (2007) 671–676
Bacopa monniera (BM) is well known for its neuropharmacological effects. Our previous studies indicated the adaptogenic effect of standardized extract ofBMin various stress models. In the present study, effect of BMwas evaluated on acute stress (AS) and chronic unpredictable stress (CUS) induced changes in plasma corticosterone and monoamines-noradrenaline (NA), dopamine (DA) and serotonin (5-HT) in cortex and hippocampus regions of brain in rats. Panax root powder (Panax quinquefolium)was taken as standard. Subjecting animals to AS (immobilization for 150 min once only) and CUS (different stressors for 7 days) resulted in significant elevation in plasma corticosterone levels, which was significantly countered by treatment with BM at a dose of 40 and 80 mg/kg p.o. similar to the effects of Panax quinquefolium (PQ) at 100 mg/kg p.o. AS exposure significantly increased the levels of 5-HT and decreased NA content in both the brain regions while DA content was significantly increased in cortex and decreased in hippocampus regions. In CUS regimen, levels of NA, DA and 5-HT were significantly depleted in cortex and hippocampus regions of brain. Treatment with BM (40 and 80 mg/kg) attenuated the stress induced changes in levels of 5-HT and DA in cortex and hippocampus regions but was ineffective in normalizing the NA levels in AS model, whereas PQ treatment significantly reverted back the effects of stress. In CUS model, pretreatment with BM and PQ significantly elevated the levels of NA, DA and 5-HT levels in cortex and levels of NA and 5-HT in hippocampus regions. Hence, our study indicates that the adaptogenic activity of BM might be due to the normalization of stress induced alteration in plasma corticosterone and levels of monoamines like NA, 5-HT and DA in cortex and hippocampus regions of the brain, which are more vulnerable to stressful conditions analogous to the effects of PQ.
Effect_of_Bacopa_monniera_on_stress_induced_changes_in_plasma_corticosterone_and_brain_monoamines_in_rats.pdf
The Pharmacological Effects of Salvia species on the Central Nervous System
Phytother. Res. 20, 427–437 (2006)
Salvia is an important genus consisting of about 900 species in the family Lamiaceae. Some species of Salvia have been cultivated world wide for use in folk medicine and for culinary purposes. The dried root of Salvia miltiorrhiza, for example, has been used extensively for the treatment of coronary and cerebrovascular disease, sleep disorders, hepatitis, hepatocirrhosis, chronic renal failure, dysmenorrhea, amenorrhea, carbuncles and ulcers. S. officinalis, S. leriifolia, S. haematodes, S. triloba and S. divinorum are other species with important pharmacological effects. In this review, the pharmacological effects of Salvia species on the central nervous system will be reviewed. These include sedative and hypnotic, hallucinogenic, skeletal muscle relaxant, analgesic, memory enhancing, anticonvulsant, neuroprotective and antiparkinsonian activity, as well as the inhibition of ethanol and morphine withdrawal syndrome.
The_Pharmacological_Effects_of_Salvia_species.pdf
An ethnobotanical survey of medicinal plants used in Loja and Zamora-Chinchipe, Ecuador
Journal of Ethnopharmacology 111 (2007) 63–81
This paper reports the results of an ethnobotanical survey on the uses of medicinal plants by inhabitants of two southern Ecuadorian provinces, namely, Loja and Zamora-Chinchipe. In this region, two surviving ethnic groups, the Saraguros and the Shuars, and the descendants of a now extinct culture, the Paltas, have been identified. The present study reports a total of 275 plant species, having 68 different therapeutical uses.
Traditional_herbal_drugs_of_Bulamogi__Uganda.pdfAn_ethnobotanical_study_of_medicinal_plants_used_by_the_Nandi_people_in_Kenya.pdf
Pharmacopoeia_of_traditional_medicine_in_Venda.pdf
Pharmacopoeia_in_a_shamanistic_society_Bolivian_Chaco.pdf
medicinal_plants_used_by_the_Andean_people_of_Canta__Lima__Peru.pdf
Ethnopharmacological_survey_of_traditional_drugs_sold_in_the_Kingdom_of_Jordan.pdf
Traditional_herbal_drugs_of_Bulamogi__Uganda.pdf
plants_for_age_related_brain_disorders.pdf
Bioactive_Triterpenoids_from_Salvia_Species.pdf
Medicinal_plants_of_the_caatinga__semi_arid__vegetation_of_NE_BrazilA_quantitative_approach.pdf
The_Pharmacological_Effects_of_Salvia_species.pdf
Traditional_herbal_drugs_of_Bulamogi__Uganda.pdf
An_ethnobotanical_study_of_medicinal_plants_used_by_the_Nandi_people_in_Kenya.pdf
Pharmacopoeia_of_traditional_medicine_in_Venda.pdf
Pharmacopoeia_in_a_shamanistic_society_Bolivian_Chaco.pdf
medicinal_plants_used_by_the_Andean_people_of_Canta__Lima__Peru.pdf
Ethnopharmacological_survey_of_traditional_drugs_sold_in_the_Kingdom_of_Jordan.pdf
Traditional_herbal_drugs_of_Bulamogi__Uganda.pdf
plants_for_age_related_brain_disorders.pdf
Bioactive_Triterpenoids_from_Salvia_Species.pdf
Medicinal_plants_of_the_caatinga__semi_arid__vegetation_of_NE_BrazilA_quantitative_approach.pdf
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Found this interesting and thought it was worth sharing.
"Scientists have long mused about the evolutionary significance of religion and its place in the brain. New research shows that the behaviors and beliefs we associate with religion may be associated with variability in specific neuroanatomical features.
Why do some embrace religion and others reject it outright? For a long time, scientists have been trying to answer this question by probing the neural roots of religion. Until fairly recently, many thought the answer lay in a "God-spot"—a small region of the brain that has been linked to the mystical experiences associated with faith.
Thanks in large part to the growing sophistication of brain-scanning techniques, which let neuroscientists peer into the brain’s inner workings, that concept has largely been rendered moot; there is now widespread agreement that religious behaviors are modulated by well-defined neural pathways. Indeed, several studies have indicated that the feelings of joy, doubt, and self-reflection that are evoked by intense religious experiences can be correlated with specific patterns of brain activation. Earlier this year, a group of researchers led by the National Institute on Aging’s Dimitrios Kapogiannis identified several of the cognitive mechanisms and brain circuits that seem to be engaged during the processing of religious belief.
Their findings showed that, far from being an inscrutable phenomenon, religion could in fact be experimentally addressed and that its emergence may have been driven by changes in the neural capacity for language, logical reasoning, and other evolutionarily significant processes. In a follow-up study, the same group investigated whether the expression of religious beliefs could be tied to variability in the brain's architecture. Their results, which reveal that differences in regional cortical volumes correlate with key aspects of religiosity, were reported in PLoS ONE.
In their first study, Kapogiannis and his colleagues developed a three-dimensional psychological framework that incorporated their subjects' differing perceptions of God in order to explore the neuroanatomical underpinnings of religion. Using functional magnetic resonance imaging (fMRI), they were able to associate these religious beliefs with activity in areas of the brain associated with memory retrieval, imagery, emotion, and abstract semantics. For instance, a subject who claimed to feel God’s love experienced higher levels of activity within the right middle frontal gyrus, a region associated with positive emotions.
For their new study, the authors had the same group of subjects complete a survey about their religious behaviors, their upbringing, and about particular aspects of their worldview. Whereas the intent of their first study was to illuminate the neural and cognitive activity associated with religious experiences, their objective here was to determine whether slight variations in gray matter volume correlated with different facets of their religiosity.
From the survey results they collected, they identified four components of religiosity: experiencing an intimate relationship with God and engagement in religious behavior; having a religious upbringing; doubting God’s existence; and experiencing fear of God’s anger. They then paired these findings with the results of structural MRI tests to see what relationships existed between brain volume and these components.
Confirming some of their earlier conclusions, the authors found that both religious belief and religious practice seem to be associated with networks in the brain involved with social cognitive processing. The robustness of the networks varied on an individual basis, reflecting each subject’s distinct religiosity, and seemed to fluctuate over time in response to changing stimuli. None of the networks they identified were found to be unique to religion.
The MRI results revealed that a stronger sense of intimacy with God correlated with an increase in the cortical volume of the right middle temporal gyrus (MTG). The MTG plays a key role in establishing and maintaining intimate relationships, such as the one between a mother and her child, so the authors reason that its evolution gave rise to the sense of intimacy with God that some devout individuals share.
At the other end, subjects with low MTG volumes displayed little interest in God or religion. (Schizophrenic patients, who often struggle to differentiate self from God and display aberrant religious behaviors, had the lowest volumes.)
They also found a pronounced negative correlation between the cortical volume of the left precuneus, an area involved in empathy and emotional response, and fear of God's anger. Those who felt a stronger connection with God, and thus were better able to relate God to their selves, had larger precuneus volumes and tended to be the most devout practitioners. Individuals with smaller volumes who did not form strong emotional bonds with God typically prayed out of a sense of fear, rather than out of a sense conviction or love.
Because the study only considered adults, the obvious next step would be to analyze younger age groups. Being correlational rather than causal, these findings don't really address the question of whether certain individuals were more predisposed to particular patterns of religiosity because of their brain development. The fact that no region of the brain corresponded with religiosity of upbringing rules out the contention that religious nurture alone contributes to neuroanatomical variability.
The sum total of their results suggests that religious belief may have arisen as a natural extension of evolutionary advances in social cognition and behavior. Over time, the changes in brain volume that enabled humans to show empathy towards others may have also made it possible for some to develop intimate personal relationships with a supernatural entity, thus laying the foundation for the emergence of religion."
http://arstechnica.com/science/news/2009/1...tm_campaign=rss
http://www.plosone.org/article/info%3Adoi%...al.pone.0007180
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Congratulations to the author. Nice work.
Still a bit unsure that I like filling in the masses on potential cognitive enhancers... if they aren't willing to search them out, why let them in on what's going on. What got piracetam in the spotlight and moved to S4, anyway? Personally, I reckon the doctors should level the playing field for all students and just script dexamphetamine/methylphenidate/modafinil/selegiline for anyone who asks. Ease the "ice epidemic" too, while they're at it with a "meth maintanance programme". I went to my doctors with the wrong presentation... too hard to try and present with ADD/ADHD symptoms now.
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Can somebody please explain if this oxalic acid content would possibly be something of concern to somebody with kidney stone prevalence; ie if there's a probability of it turning into calcium oxalate? I'll admit I'm not quite following what the paper is implying.Hey FancyPants, all I can find is that "Chemical analysis of unfermented material has demonstrated high levels of oxalates (3.6-5.1%)" [1]. Compared to other foods (http://growingtaste.com/oxalicacid.shtml) this % is significantly higher but then again, the amount of material injested much lower. Can't find anything about the level of intake of oxalic acid which would pose a risk but I'll update the post if I do.
Boiling the material might reduce oxalic acid content slightly, but oxalic acid doesn't seem to be overly steam volatile.
Wonder what the mesembrine is transforming to as the fermentation process happens, only a small rise in delta-7-mesembrenone yet a large drop in mesembrine. The second paper has a few different alkaloids and considering SSRIs aren't generally recreational, would be interesting to know their activity. Would have thought that the roots were merely a better source of enzymes and higher % alkaloid plant material but that's only a guess.
[1] Sceletium Tortuosum: http://www.plantzafrica.com/medmonographs/scelettort.pdf
[2] Investigation into the genus Sceletium: http://ujdigispace.uj.ac.za:8080/dspace/bitstream/10210/349/9/Chapter03.pdf
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Wondered the same thing...
Investigations of the phytochemical content of Sceletium tortuosum following the preparation of “Kougoed” by fermentation of plant material: Journal of Ethnopharmacology 121 (2009) pp. 86-91
http://www.drugs-forum.com/forum/local_lin...d=8&id=7344
Two separate fermentation studies on Sceletium plant material were conducted. The first study involved the use of samples made from the arial plant parts of Sceletium tortuosum (75 g) which were transferred into a polythene bag and carefully crushed by hand using fingers, which yielded a watery plant mass.
"The sample on day 1, analyzed immediately after crushing, showed a concentration of 1.33% mesembrine and the presence of delta-7-mesembrenone which was confirmed by PDA analysis, albeit at very low detection levels (<LoQ). When an aliquot of the same crushed sample was dried at 80 °C as performed by Smith et al. (1998), no significant change in mesembrine (1.12%) or in the delta-7-mesembrenone content (still below the LoQ) was observed. This was in contrast to the results reported by Smith et al. (1998), who found high concentrations of mesembrenone following the same drying procedure. The sample on day 5 showed concentrations of delta-7-mesembrenone, now >LoQ, of 0.07% with the mesembrine content having decreased to 0.68%.
A graphical representation of the mesembrine and delta-7-mesembrenone content during the first fermentation process is shown in (Fig. 5). It was also observed that no significant change in content of mesembranol, mesembrenone and epimesembranol occurred during the entire fermentation process (content of mesembranol, mesembrenone and epimesembranol were found to be reasonably constant at 0.14, 0.15 and 0.4%, respectively)."
The second fermentation investigation, conducted 12 months after the first study, was carried out in a similar manner but using 130 g of the same plant’s arial parts. The study periods were chosen to coincide with the summer season and hot days, since the natural habitat of Sceletium is in the hot and arid Karoo regions of South Africa.
"The second fermentation study (carried out using the same plant but 1 year later following further growth of that plant) was carried out for 14 days and also showed a decrease in mesembrine content with a concurrent increase in delta-7-mesembrenone. However, the transformations were slower compared to the first fermentation study. The initial mesembrine content for the day 1 sample was found to be 2.2% with mesembrine content decreasing to 0.8% by day 14. Whilst the delta-7-mesembrenone content was found to be below the LoQ from days 1–5, a value above the LoQ of 0.06% was subsequently determined and which increased to 0.18% on day 14."
In the past, I've simply used the Preparing Kanna from Sceletium (Do it yourself) - Herbalistics method ( http://www.herbalistics.com.au/shop/produc...products_id=139 ) out of fear of oxalic acid (probably no real issue, in the short term or for low doses) and desiring the higher % of active? fermentation products. Might it be better to simply dry the herb and take it to oxalic acid's sublimation point of 157°C in the oven (assume the actives will survive - freebase mesembrine bp(0.3) 186-190°C, and it's likely to be a salt anyway), or mix the dried herb with lime paste to form the calcium oxalate (insol.) and freebase alkaloids for buccal use? Or is something more complicated going on that this article hasn't picked up on?
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Hange-koboku-to, a Kampo Medicine, Modulates Cerebral Levels of 5-HT (5-Hydroxytryptamine), NA(Noradrenaline) and DA (Dopamine) in Mice
PHYTOTHERAPY RESEARCH Phytother. Res. 19, 491–495 (2005)
Cerebral monoamine systems play important pathogenic roles in various psychiatric and neurologic diseases, such as depression, anxiety and swallowing disturbance. Hange-koboku-to, a Kampo (Japanese herbal) medicine, has been successfully used for the treatment of these disorders. To elucidate the mechanisms underlying its clinical efficacy for these disorders, the effects of Hange-koboku-to (500 mg/kg, p.o.) on the cerebral monoamine systems were examined. Regional levels of 5-HT (5-hydroxytryptamine), NA (noradrenaline), DA (dopamine) and their metabolites in mouse brain were measured using a high-performance liquid chromatography system. Hange-koboku-to increased the 5-HT and NA levels and decreased 5-HIAA (5-hydroxyindole-3-acetic acid), thus decreasing 5-HT and NA turnover (metabolites/monoamine ratio) in the hypothalamus. The levels of DA, DOPAC (3,4-dihydroxyphenylacetic acid) and HVA (4-hydroxy-3-methoxy-phenylacetic acid) were all increased, resulting in a decreased DA turnover in the striatum. Since decreased 5-HT turnover has been observed after administration of various antidepressants, Hange-koboku-to-mediated reduction of 5-HT turnover may be related to the clinical efficacy of this Kampo medicine on certain psychiatric disorders. Furthermore, the beneficial therapeutic effects of Hange-koboku-to on swallowing disturbance may be related to the increased cerebral DA level brought about by this Kampo medicine.
Introduction
Cerebral monoamine systems (i.e. noradrenergic system, serotonergic system and dopaminergic system) play important pathogenic roles in various psychiatric and neurologic diseases, such as depression and anxiety. Numerous studies have suggested that depressive illnesses arise from decreased brain monoamine functions.
Depression is currently treated with SSRIs (selective serotonin reuptake inhibitors), TCAs (tricyclic antidepressants) and MAOi (monoamine oxidase inhibitors), which all stimulate the cerebral monoamine systems. The monoamine systems are also implicated in the pathogenesis of anxiety. Anxiety has long been treated with benzodiazepines, but SSRIs are recently coming into use as first-line therapeutic agents.
Hange-koboku-to is a Kampo (Japanese herbal) medicine consisting of five herbs (daily doses: Pinelliae tuber, 6 g; Hoelen, 5 g; Magnoliae cortex, 3 g; Perillae herba, 2 g; and Zingiberis rhizoma, 1 g). Hange-kobokuto has long been used with some success in the treatment of patients with psychiatric disorders such as depression and anxiety (Takeichi and Sato, 1999; Mantani et al., 2002; Hisanaga et al., 2002). An in vivo study in mice demonstrated that Hange-koboku-to expresses antidepressant activity similar to that of the SSRI fluoxetine (Luo et al., 2000). Although the clinical efficacy of Hange-koboku-to for several psychiatric diseases has been established, the underlying mechanisms have remained unclear. Given the known importance of the cerebral monoamine systems in the pathogenesis of psychiatric diseases together with the therapeutic efficacy of Hange-kobokuto for these disorders, it was decided to conduct an analysis of the modulatory effects of Hange-koboku-to on the monoamine systems in the mouse brain. Given that the hypothalamus relates to emotion and the striatum is an important region in the dopamine system, the 5-HT and NA levels in the hypothalamus and the DA level in the striatum were studied.
Hange_koboku_to.pdfAnyone have any input about the use of this instead of SSRIs? Seems like it could be a good alternative, but I'd love to hear personal opinions if anyone has tried something like this. Keen to also find the cheapest way of purchasing the dried herbs - enough for a couple of months supply - if anyone can recommend an online shop, that would be great (or are they all something that a TCM practitioner in China-Town should stock?).
Daily:
Pinellia tuber (Ban xia), 6 g;
Hoelen, 5 g;
Magnolia cortex (Hou Po), 3 g;
Perilla herb, 2 g;
Zingiberis rhizome (Dried Ginger), 1 g
Thanks for any assistance
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A few different ways of looking at emotions/problems and what might be blocking them for anyone open to chakras and the likes, thought it was worth posting.
Emotions: A Means of Studying Human Consciousness
Abstract: Emotions affect people's perceptions of reality, with the emotions that we experience on a daily basis appearing to be in response to external stimulus such as a stressor of some kind resulting in responses which ultimately result in some emotion being expressed, be it anger, fear, love, hate, disgust, pleasure, and so on. Therefore, Meyer's (1933) contention that emotions are whales amongst fishes can be construed as cognitive dissonance.
Understanding that thoughts and emotion are energy that not only have physical external manifestations and internal effect mental/physical effects, but also a component which radiates out from an individual's electromagnetic field. This latter component is often denied or misunderstood but plays a crucial to understanding the interplay of emotions.
This is a topic that needs to be researched, but criteria need to be devised for the creation of a device, and the interpretation of its human body electromagnetic field measurements. Once such a device has been created and tested then studies may be started utilizing it in a structured and scientific manner.
Keywords: emotions, consciousness, sympathetic nervous system, nerve, neurology.
http://www.journaloftheoretics.com/Articles/2-5/Smith.htm
Another interesting page is Towards a Science of Consciousness III: http://www.scribd.com/doc/4787606/Toward-a...scon-Conference
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Had a talk to one person who seems to know his stuff about the sun and he suggested that a microwave was probably just as good an option as anything else for protecting sensitive electronics... if it fits in. Just don't accidently use it and it should all be good.
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Wow, looks like the content has been removed.
Bread of heaven or wines of light: entheogenic legacies and esoteric cosmologies.By Dannaway, Frederick R; Piper, Alan; Webster, Peter
Abstract-
This is an article in two parts. The first part discusses current research in psychoactive preparations of ergot in various religious systems with a particular emphasis on Persian, Greek, Jewish and Islamic sources. Certain poems, hadith, and scriptural writings suggest an entheogenic heritage to various ancient sects that exerted and received philosophical and ritual influences over large distances and over time. Particularly, some esoteric Shia and Sufi writings are highly suggestive of a "celestial botany" that employed psychoactive plants for initiatory and ritual purposes. The second part will address current research methods that render ergot alkaloids nontoxic and entheogenic, a most crucial part of the discussion in the absence of a modern bioassay. This is essential, as without a chemical reality to support that such a preparation of entheogenic ergot is possible, all ergot theories concerning mystery traditions would remain largely speculative.
Keywords-entheogens, ergot, Islam, Shia, Sufi
Alas! the forbidden fruits were eaten.
And thereby the warm life of reason congealed.
A grain of wheat eclipsed the sun of Adam,
Like as the Dragon's tail dulls the brightness of the moon.
Rumi: Masnavi I Ma'nav (Whinfield 1979)
The academic world has been slow to acclimate themselves to the paradigm shifting research of scholars such as R. Gordon Wasson, Albert Huffman and Carl Ruck. While their research is by no means orthodox, in the context of the origin of religions they are increasingly cited and discoursed upon by other classical scholars in a more accepting or at least familiar manner. These scholars have traced a shared cosmological and entheogenic influence from diverse cultures in the ancient world. This common heritage of mystery religions-an enshrining of the theophanic ecstasy of enthcogens- centers on the safe use of potentially deadly plants and fungi. One of the most elegant theories involves the sacred use of ergot in rituals that might extend from Egypt to Greece, India and all over the ancient Middle East, surviving even into the Middle Ages. The first part of this article will follow the extended influences of these ancient cults into Islamic groups that are heir to the converging Gnostic traditions. While all these arguments are poetically convincing, proof has remained elusive, with skeptics citing the lack of a successful bioassay of any entheogenic preparation of ergot. The second part of this article (Ergot as Entheogen, written by Peter Webster) will address some of the current theories on how ergot could be consumed with relative safety and entheogenic effects, while describing what may well be the most plausible method.
ERGOT IN GREEK, JEWISH AND ISLAMIC GNOSIS
The many varieties of the Old World entheogenic theories of religion extend from the proto-Indo-Europeans and their roving mushroom cults to the equally fungally inspired mysteries of the ancient Greeks. It is these Greeks who seemed to have enshrined the fungal infection of ergot into their highest religious and mythical representations, as discussed at length by scholars such as Wasson, Hofmann and Ruck (1992, 1978).' Calvert Watkins (1978) traces the ritual complex of these "famous grains" through Indo-European influences that extend from Hittite cults to Homeric and Eleusinian mysteries. Mott Greene (1992), disagreeing with Wasson, identifies the sacrament as the activity of the Soma function from a variety of ergotized grains mixed with milk and curds and strained with sheep's wool. Other scholars, such as Dan Merkur (2000), have then endeavored to trace this same ecstatic technology of ergot intoxication to the heart of the Judaic mystery traditions.2
Evidence supports the claim that ergot was known and employed in a ritual context in various mystery cults that stretched across the ancient world. These associations remain in the Jewish material of the Midrash and apparently continued to exert cosmological influences in the form of specific doctrines and theologies in the region. The many splintered factions and cults that preserved such esoteric traditions would be exemplified in a group like the Manicheans who have been linked with cntheogenic rites (Ruck, Staples & Heinrich 2001). The mystical tenets and practices of the Manicheans, which Eisenman (1998) exhaustively demonstrates is the crucial link between the old Jewish mystics and the esoteric Muslims, are consistent with many traditions that were uniquely Shia. It appears that the early Shia, and later their direct spiritual heirs the Sufi, had retained either the ecstatic technology of ergot or a sacred reverence for the memory through both indigenous Persian traditions and Greek and Jewish mystery schools.3 As with Wasson's identification of the Soma as Amanita muscaria, the ergotized grain theory is attractive but the identification of an entheogen at the foundations of the given rites might prove the greater contribution.4
From agrarian cults of the "dying gods" to the theological implications of plants that both blessed and cursed, the cherished staple of grains would be expected to retain a complex symbolic dimension that shaped agrarian world orientation. The subtle difference between food, poison, and entheogen would no doubt have furrowed the brow of the earliest shamans and priests, who at first made use of them, then perhaps restricted this use to the elite. It is known that as early as the sixth century BC the Assyrians used ergotized rye as a chemical weapon to poison enemy wells, while its use in midwifery was also apparently known, lending further associations to this plant/fungi that could be homeopathically employed for abortions or possibly even as an aphrodisiac (Iverson 2001).5 The article "Mixing the Kykeon" by Webster. Perrine and Ruck (2000) rekindled an interest in the admittedly speculative field of esoteric technologies for preparing ergot as an entheogen for ritual use. Several poet/mystics have left subtle references that may indeed allude to a safe and religious use for ergot.
The short verse from the Persian poet JaIaIuddin Rumi at the beginning of this article, identifying wheat as the forbidden fruit of Eden, generates interpretative exegeses where translators inadequately try to explain the reference as pure astronomical symbolism.6 Rumi was an ecstatic of the lawless dervishes and his verse reveals his thoughts on matters as heterodox and heretical as hashish, opium and wine and Tantric-type discussions of sex, even using examples of bestiality to elucidate esoteric doctrine.7 His poetry is laced with references and allusions to all manner of transgressions, understood as a pantheogenic meditation on the oneness of god/reality. The use of dance, music, and drugs in combination with more concentrated and prolonged meditations and fasts that are associated with Rumi and his disciples, and suggest a very exacting system of initiation that was to culminate in ecstatic lheophany with Allah. To understand Rumi's poetic devices it is important to take Rumi beyond his classification of Islamic mystic and into the esoteric traditions that ultimately culminated into Sufism.8
SUFISM AS SHIA GNOSTICISM
The history of Sufism is intimately bound up with that of Shia Gnosticism and both enjoyed an open expression during the early years of Islam. Upon the death of the Prophet, the Shia suffered extreme atrocities at the hands of the Sunni who, once the Prophet passed, reverted back to the old Meccan hierarchy. The murder of the Prophet's house or supporters (Shia), inspired the policy of taqqiya or "pious dissimulation" in times of trouble. But as the situation for the Shia sects grew worse this policy became crystalized in the concept of the Hidden Imam, or the Standing One, whose existence is necessary for the existence of the world. While this subject could fill even a lengthy volume, the critical point is that the concealing of the Imam and the esoteric intrigue that was attendant was a purely pragmatic strategy; one that Eisenman (1998) pays particular attention to as a link between these cults. The ghosts of the massacre of the Shia at Karbala permeate every tactical consideration of the Shia, even if it meant the internal struggle of Shia verses Shia
Following the precedent of the Fiver Imams (the Zaydi), each consecutive Imam performs his function, often exoterically contradictory, in each community. The esoteric teaching of the Hidden Imams probably crystallized in the necessity of replacing and hiding their leaders from the continued inter-sect rivalry and Sunni persecution. The Sunni would demand to the see the body of an Imam to confirm his death as cults and radical sects broke off on "rumors" and certainly deliberate plots, sometimes amounting to Shia versus Shia violence, to conceal the true real identity of the True Imam.
As the Twelver Shia claim, every Imam was murdered by the Sunni, and as the Alawi claim, the sixth Imam Jafar gave the mantle of authority to a "heretic" Syrian in the mid eighth century, who started the Alawi/Nusayri sect that combines Shia gnosis and esoteric Christianity. Attepts to find the true natures of these complicated webs of transmission are doomed to the speculative interpretatio\n of a few sparse texts, some essays from Henry Corbin, some Nusayri-Alawi hadith and legendary traditions. Their hymnal literature (Bar-Ashcr & Kofsky 2002) is saturated with references to a "wine of light" that Corbin (1998) connects with a grail liturgy. Corbin's (1989) research also highlights the continued evolution of a "celestial botany" rooted in ancient Persian traditions, evidenced by the Shia's continued use of terms associated with a plant of immortality, or haoma. Though the identity of this plant is unknown, it would propel the adept through a "visionary geography" consistent with ancient Iranian traditions recast into esoteric Islamic teachings.
Whatever the final outcome of the Shia line, hotly disputed by the Ismaili and Twelver alike, the Shia Imams broke their public relationship with the Sufi with the eighth Imam al-Rida. There followed a clear policy change in esoteric matters, with Sufism in Shia context now being referred to as gnosis or "irfan."This was again a pragmatic tactic to cloud esoteric associations and dynamics, as the environment and sentiments towards the Shia from the Sunni grew more and more hostile and dangerous for the Imams. Some of the more radical (ghulat) cults are linked with "pagan" or more properly, pre-Islamic traditions of fertility cults. Clearly there existed a sort of magus or Islamic occult adept/doctor or hakim who personified many of the diverse threads of esoteric and medical knowledge from all over the Middle East. Sufism might be viewed as essentially retaining the theological implications of the standing-one/Imam/microcosm of Shia and Jewish Gnosticism.
It may be through these hakims, from their Unani (of the Greeks) medicine, that either the ergot technology or the memory thereof survived and penetrated into various nearby Islamic and Jewish cults in close proximity. The alchemical arts associated with the various sects and Imams and Sufi saints would lend a further dimension to possible esoteric hermeneutics that reentered Europe when the Arabic alchemists like Jabir (Geber) were translated into Latin. The English alchemist and Kabbalist Robert Rudd (1574-1637), in addition to his fascination with the pineal gland, seems to have suspected something of this order in pondering the alembics and retorts. Certainly renaissance magicians like Fludd and Giordano Bruno (1548- 1600) might have known of ergot and knew at least of semen retention and other Tantric arts as suggested by Couliano (1987).9 (see Figure 1)
SHIA MASTERS AND ROAMING ANARCHIST DERVISHES
The "sacred drift" of Islamie gnosis, in the various expressions of both Shia and Sufi mystics, clearly mixed with reciprocal influences from Persian and Jewish mystical traditions, much to the irritation of the prevailing orthodoxies. The heretical sects, while framed in history and especially to Western scholars through Sunni eyes and polemics, may just retain the real secrets of the Shia masters and roaming anarchist dervishes that later formalized into "proper" orders and militias with degree systems and symbolism. These features seeped into Masonic lore, possibly from Crusade contacts between the Knights Templars and the syncretic Alawi who fused the old Syrian astrotheology with Semitic mysticism. It is all these threads of influence that unite under the Sufi orders associated with Rumi.
These cultural exchanges resulted in occasional isolated oases of cosmological autonomy, such as in Basra, where the mystical syncretic Brethern of Purity (or the Ikwhan-al Safa) produced an encyclopedia of medical, alchemical and occult knowledge. These men composed hymns to the Greeks and placed them on par with their own revealed prophets and even the Prophet Mohammed himself. Their medicine, called Unani or "from the Greeks," was an essentially Indo- Iranian system that came with the proto-Indo-European invaders of Greece, only to be refined and instilled with local customs and, no doubt, entheogenic technologies.
The progression of Sufism from these early roving lycanthropic brotherhoods of Indo-Iranian warrior cults (Eliade 1972) into Greek inspired shamans and later mystery cults is by no means linear, nor should it be reduced to a potluck comparative religion exercise.10 What is relevant is to note that the Shia cults, and perhaps Jewish sects with which they shared traditions, retained the idea of wheat as the "tree of life" even though it does not really match the Biblical or Koranic descriptions. The pervasive inclusion of this motif in the fundamental creation myths of a number of radical and heretical cults could indicate either the technology of entheogenic ergot was still understood under the symbolic language of alchemy or that, again, the reference was gleaned and remembered.
Peter Lambom Wilson, via personal correspondence, suggests that the representation of wheat as the "tree of life" might stem from Jewish folklore with a connection with Cain and his "crime" of agriculture which was refused by God. He suggests that the agrarian reality could well symbolize the fall from the relatively care-free days of tending Paleolithic herds; which found similar sympathies a similar outlook is found in the Greek myths as mentioned by Detienne (1944). Wilson further recalls a critical Jewish tradition that mentions a five grain head of wheat (barley?) which, as he notes, would likely indicate a wild strain, as cultivated grains were selectively cultivated to retain their seeds and thus would have more than five heads. This transition, one from animal husbandry to selective cultivation, corresponded with a radical paradigm shift in post Neolithic societies that, as Detienne (1994) notes, becomes expressed in such rituals as those practiced at Hleusis and in the Gardens of Adonis.
THE MYSTICAL ADAM, WHEAT AND SACRED BREADS
A particular example suggestive of a technology of entheogenic ergot comes from the lsmaili or Sevener Shia, through Dr. Bernard Lewis (1938) who translated a manuscript from Egypt called Kitabu'l- idah wa'l-Bayan, by the Yemenite da'i Husain ibn 'AIi. The author, (AIi from here on), asks "why if the tree was good was Adam forbidden to eat of it, and if bad, why would Allah have it in the Garden?" The reason, AIi suggests, is that the tree had a dual nature, both good and evil. The good sense of the tree is Um Haqiqi, or true knowledge, "the divulgence of which is forbidden." Lewis proceeds to quote other interpretations such as the tree's rank of the Quaim (the lsmaili term for Mahdi, or representation of the Godhead), which brings absolute true knowledge, and the other suggestion that the tree or wheat is the Wasi (a general term with connotations of learning or or knowledge, here likely pertaining to occult knowledge) of Adam, who brings the Ta'wil, or esoteric interpretation of his (Adam's) Shari'a. The article then suggests that Iblis (the "devil" lit. "frustrated") poses as a prospective convert to obtain the secrets that Adam has been entrusted with; the parallels abound with Biblical traditions and the implications of the offerings of Cain and Abel, and the author states that Iblis spread mischief that ended in the murder of Abel by Cain. Lewis records the lsmaili tradition that Iblis is the tree, Adam being forbidden to disclose to him the secret wisdom contained therein. The argument then continues that the garden is a goal of future aspiration for the children of Adam, or a grade or degree of "da'wa." The esoteric explanation that follows is a beautiful discourse with concepts deeply reminiscent of Kabala, with a primordial Adam Ruhani, the Adam of spirit who is the demiurgic force that remains free of the dust of matter.
The "Garden is the 'Alamu'lbda' (or preexisting immaterial world in contrast to the earthly garden) in which he was, together with the remaining seven intelligences" (Lewis 1938). The evil aspect is of the First Emanation (of the Fall, where spirit emanates into the earthly realm; there are seven intelligences or Words (Kalimat) of Qur'an, 11:35) where Iblis is the evil imagination-or perhaps better a "perverse" intellect, something akin to the Kabalistic da'ath-the secret eleventh Sephiroth that like a serpent slithers up the back of the Kabalistic Tree of Life. Lewis explains AIi's comments as being, "a disclosure of neo-Platonic theories of emanation codified in a complex system of initiation with degrees and levels of understanding as well as exploring a number of 'heretical' interpretations said to be held by the lsmaili, and he links certain theological opinions with the Druze." This is the same cult that holds Mad Caliph Al-Hakim as divine and in occultation, and the Druze also suggest wheat as the tree of life. Another source that is in print is the translation of the Kitab el-Aswad Mas'hafRish or Black Book (Guest 1987) of the infamous Yezidis where the creation myth unfolds with a White Pearl of God's "precious essence." This pearl is on the back of the bird Anfar, until the first day there is the peacock angel Ta'us Malak, who is the chief of all. The creations of sheikhs and angels follows in various days of the week, followed by the seven heavens and mankind and other specifics involved in creation. The fruit and herb trees follow in the traditional fashion, though this version is quick to identify those faithful to Azazil, the peacock angel, which are of course the Yezedi. Gabriel follows the command to sequester Adam in the paradise that he might eat of every fruit and green herb, and "Only wheat is he not to eat." In a shocking twist, Adam eats the wheat, and Ta'us Malak with the coyness of a divinity asks of Adam, "Hast thou eaten of the wheat?" Adam denies it, but his swelling belly betrays him, another consequence mentioned in the Ismaili document above where the author wonders why this wouldn't be true of any species, the explanation of his not having the intestines to deal with the matter thus being insuf\ficient. Daniel Merkur (2000) describes the dust of the threshing floor as an ordeal poison (i.e., substance used for an initiation ordeal), of which a "swollen belly" is a symptom. The telling poem 'The Granary Floor" by Rumi further echos these associations where a donkey/initiate experiences the Sufi food of light in that context.
In the Yezdi version Adam after consumption is said to suffer because he has "no outlet." Another bird does the dirty of work of instigating such an orifice and Adam has relief, and even Eve is created from under Adam's left armpit, contrasting with Ismaili traditions where she is created from a bit of clay taken from his foot while sleeping. The suggestion of wheat as the tree is a strange association for the obvious reason that wheat is not a tree. The possible ergot connection has not been suggested to the authors' knowledge, but could the traditions or Iranian gnosis have preserved some entheogenic heritage of which ergotized wheat was a principle element? Should the Wine of the Magi be similar to the Greek offerings, the kykeon of the Eleusian mysteries, then there is every reason to suggest that this wine and its properties would resonate in the symbolism of grain as staff of life and ritual entheogen.
The Islamic story of the Fall is consistent with that of the the Midrash. "Now, before Adam's sin, wheat grew upon the finest tree of Paradise. Its trunk was of gold, its branches were of silver, and its leaves of emerald. From every branch there sprung seven ears of ruby; each ear contained five grains, and every grain was white as snow, sweet as honey, fragrant as musk, and as large as an ostrich's egg. [Clear references to psychedelic experience] Eve ate one of these grains, and finding it more pleasant than all she had hitherto tasted, she took a second one and presented it to her husband. Adam resisted long-our doctors say, a whole hour of Paradise, which means 80 years of our time on earth; but when he observed that Eve remained fair and happy as before, he yielded to her importunity at last, and ate the second grain of wheat, which she had had constantly with her, and presented to him three times every day" (Weil 1863). And so, Israel was the land of "wheat and barley" (Deuteronomy 8:8). The Biblical and Koranic legends retain this theme from the Talmud to the Midrash to the Shia and Sufi sects of esoteric Islam. If this seems speculative, we have recourse to the spirit of midrash lit. "to seek out" the deeper meanings of a text. The Koran does not identify the tree but simply says it is forbidden (Koran 2:35).
RUMI AND INTOXICATING GRAINS
Rumi's mystical aspirations can now be seen to be an extension of a broader field of influences that unify under esoteric Islam. Most of what is known of these inspired mystics is deduced from the rich tradition of Persian winemysticism and erotic verse. Rumi has rightly come to personify the culmination of an extended lineage of ecstatic mysticism that developed, perhaps, just outside the orthodox consensus, as the entheogenic experience would negate much of the need for formal priests, shaykhs, mullahs or mediators. Rumi's verse can be read as a manual or ritual prompt with each verse having several meanings. As such, the incidences of Rumi's direct references to intoxicating grains after sections that proceed with material of a ritual nature could indicate an esoteric relationship.
As Rumi's work is quite extensive, it must suffice to recall the general tone of more of the "esoteric" poetry. Here there is a progression that begins with prayer and meditation all composed in verse that slowly ignites the ecstatic thikr (ritual remembrance).The writings in question are the Odes or Ghazals of his Divan that poured forth with the meeting of his perfect other, the mysterious, possibly even nonexistent Shams-i-Tabriz in the mid thirteenth century. Verses like "God has given us a dark wine so potent that, drinking it, we leave the two worlds. God has put into the form hashish a power to deliver the taster from self- consciousness," (Barks 1997) are not to be dismissed, as some prohibition-minded scholars would have it, as simple metaphors for a higher spiritual understanding. This is not to deny this interpretation, but merely to validate it on another level, that these substances had benefits.
Rumi's verses in the context of rubaiyat that progress from meditations of instruments, prayers, reflections and recitations evolve into higher and higher discourse on the poetic ecstasy. An alternate translation of a critical Rumi poem is of the "hidden treasure" that unlocks the worlds with this verse:
Within one grain of wheat .
A thousand stocks complete; A
hundred worlds, that lie Within
a needle's eye. (Arberry 1974)
The connotations of fire and wine in the following verse might indicate the crimson rust of the infected grain that is expressed in its liquefied potion form in verses composed after coming off the all night zhikr vigil:
The dawn is not yet up;
Ho, bring the morning cup!
The wine's bright lamp shall soon
Outshine both sun and moon.
Fetch me yon liquid flame,
Saki,
and with the same Set fire to
sullen gloom. And let it all
consume. (Arberry 1991)
As wine is prohibited to a Muslim, Rumi may be referring to a deliberate violation of Islamic law in the spirit of being God's intimate and drinking partner or that this "dark wine" is something entirely different. Given the preceding contexts of an entheogenic heritage and his own advocacy of divine inebriation, Rumi's metaphors and allusions begin to take on a more specific significance. The following verse is profoundly suggestive of an awareness of and the use of intoxicating grains:
If you bake bread with the wheat that grows on my grave
you'll become drunk with joy and even the oven will recite
ecstatic poems.
If you come to pay your respects
even my gravestone will invite you to dance
so don't come without your drum. (Kolin & Mafi 2001)
Rumi's reference to "a dark wine so potent that, drinking it, we leave the two worlds" (Barks 1997) could refer to wine whose potency has been enhanced by the addition of psychoactive herbs. The symptoms produced by consumption of darnel (grasses, from an old French word Darne, signifying stupefied) being analogous to those of alcoholic intoxication, liquors have been adulterated with darnel to add to their intoxicating qualities and its continuing use for this purpose was still suspected in the late nineteenth century USA. The Victorian journalist James Greenwood enumerated a few of the ingredients with which the beershop keeper rebrews his beer and the publican "doctors" his gin and rum and whisky. These include foxglove, henbane, nux vomica, opium, wormwood and yew leaves. Such preparations were not always adulteration or spiking; King's American Dispensatory includes a recipe for Wine of Ergot, (Vinum Ergotae USP), to be used during labor and in other instances, the dose being gradually increased if desirable. The use of intoxicating herbs to enhance or modify the effect of alcoholic beverages is extremely ancient. In Sufi poetry the wine shops are maintained by Zoroastrians and in the important Zoroastrian scripture Arda Wiraz Namag the protagonist visits heaven and hell by means of a narcotic potion, wine mixed with mang which was probably henbane or cannabis. According to Gherardho Gnoli this was an integral part of Zoroastrian ecstatic practice aimed at opening the "eye of the soul" and so it was drunk by Arda Wiraz before his journey into the other world (Gnoli 1979). The Chinese made use of wine infused with henbane and cannabis as an anesthetic. In Azerbaijan, a former center of the Zoroastrian religion and homeland of the cannabis- using Scythians, medieval manuscripts also record the use of wine infused with a mixture of cannabis, opium and henbane.
Peter Lam born Wilson's (1999) masterful translation of another Persian poet, Salman Savaji, might indicate that this was an insider secret to the highly potent wine of the mystics. The "Drunken Universe" begins: "In Preeternity already the reflection of your ruby wine colored the cup..." and then "Lip of the cup crystallize with sugar from your garnet lips, the hidden secret of the jug poured out into Everybody's mouth" then "Adam saw the black mole on your wheat-colored cheek" all of which might describe the ergotized Fall when Eve sampled that fateful grain of wheat rather than the "fruit." This tradition may extend back to the merging of Semitic traditions of "wines" with the Saki or cup-bearer tradition of ecstatic wine poets.
As well as ergotised wheat there could be a link here to darnel, a weed that commonly grows among other cultivated grains, the Biblical "tares." It owes its importance to its growing amongst cultivated grains, especially wheat. Darnel's ground seeds may be eaten in bread made from the wheat flour contaminated with darnel harvested along with the wheat grain. From ancient times darnel's seeds have been known to produce intoxication similar to that of alcohol, hence its specific Latin name Loliutn tremulentum and the French name. Ivraie from French ivre which means "drunk." The intoxicating properties of darnel are well known in the Middle East, particularly to shepherds who must have observed the effects of these loco-weeds on their flocks since time immemorial. One vernacular Arabic name for darnel means "horse's hashish." Darnel has been included in lhe recipes of Middle Eastern intoxicating compounds such as bars (potent psychoactive compounds usually with cannabis and darnel). The description by Van Linschoten (a sixteenth century traveler in the Near East) of the preparation of bengue, berge, bers (cannabis based compounds of psychoactive plants containing ingredients such as opium, datura, darnel, nux vomica) and soon, includes a mixture of darnel and hemp seeds in water called bosa. Such compounds of psychoactive vegeta\ble drugs are discussed in some detail in a valuable reference work by Dr. Bellakhdar (1997), La Phannacope Marocaine Traditionnelle: Mdecine Arabe Ancienne et Savoirs Populaires. Dr Bcllakdhar refers to a couple of Lolium species essentially as locoweeds affecting animals, but does note that one vernacular name for darnel is also applied to species of Phalaris grass. Dr. Bellakdhar also refers to majoun type preparations mixing harmal and Peganurn harmala with datura. If harmal, which contains MAO inhibitors, is mixed with Phalaris, which contains DMT, it produces have a Middle Eastern version of the South American hallucinogenic brew ayahuasca.
Various untranslated poems and travelogues record instances of Sufi hermits subsisting on wild barley and "burnt grains." Both Dr. Bellakdharand Maud Grieve (1971) agree that that it is uncertain whether the psychoactivity of Lolium is due to the plant's own chemistry or it being ergotized. Ergot is not the only fungal infection of grasses. Another fungal infection of the ears of maize, wheat, oats, and barley, and also various grasses, Ustilago segetum, is called burnt-ear. Ustilago has decided activity, its effects having been compared with those of ergot and nux vomica combined. It has been hypothesized that the Salem Witch affair was initiated because individuals ate bread products from ergot-infected rye. This caused the symptoms attributed to bewitchment. "Burnt grains" might refer to the process of beer making where malted grain is roasted before making up the mash (hough this doesn't rule out the role of ergotised "beer"). Peter Webster questions the efficacy or even logic of the process of the fermentation of ergotised grains to produce an entheogenic brew.11 However, Thomas Reidlinger (2002) has presented a theory that suggests both Greek and Egyptian knowledge and use of ergotized beers for ecstatic ritual theophany, though beer is really a misnomer as the actual process ends before fermentation.
The Sufi bands of roaming dervishes in many ways resemble the pre- Chrisitan fertility cults described by Carlo Ginzburg (1991) in his Ecstasies: Deciphering the Witches Sabbath. The possibility of the ergot technology surviving amongst certain tribal cults convinced Ginzburg, who sees the erotic ecstasies of the "witches" as being possibly ergot induced. The parallels would then extend to the rebellious counter-culture of both "pagan" and "dervish" as being the antithesis of the prevailing pious faith, with the latter being called "God's Unruly Friends" (Karamustafa 1994). Their botanical knowledge, including the known and usual suspects of the Solanaceae family as well as opium and hashish, might well extend in their ritual pharmacopoeia to ergotized grains.
CONCLUSION
Fieldwork in Lebanon in the 1950s would even suggest that some cults retained the entheogenic use of ergot (Phillips 1958). Informants told Phillips that certain sects used ergot "to produce visions, or induce trances in some rites." She apparently pressed for details, "But they refused to explain." Phillips records similar statements for Peganum Harmala and Datura as used in ecstatic religious ceremonies. This serves as a precedent for these arguments, especially in a Shia Islamic country, for either the continued use of the LSD-like potions or at least the dim recollection of ergot's entheogenic and holy status that then permeates esoteric cults even up to a fairly late period, such as these examples of mysticism that derive from primarily Greek, Jewish and Persian sources. The remarkable scholarship of Dr. Ruck and Dr. Merkur lend credence and provide a context for the continued use of sacramental infusions of ergotized grain. Merkur's work, in particular, details Kabbalists and mystics that continued the sacred traditions of the "manna" into the modern era. While these Sufi deductions are perhaps speculative they are not any more so than the understanding that Merkur uses of the wheat and the tares and the "hidden treasure" and the subsequent mentioning of similar themes in the Biblical and apocryphal texts, which he gives judicious treatment.10
PART 2: ERGOT AS ENTHEOGEN
It was over 20 years ago that I first came across the lines of Rumi's Masnavi I Ma'navi reproduced at the beginning of the preceding essay by Frederick Dannaway and Alan Piper. Immediately upon reading them it seemed a good guess that the medieval Sufi poet's reference to wheat as the forbidden fruit betrayed a still- lingering knowledge of one of the oldest and longest-enduring religious rites ever practiced, the yearly autumnal celebrations at Eleusis in ancient Greece. At that time, The Road to Eleusis (Wasson, Hofmann & Ruck 1978) had just recently been published, describing in detail a new theory about the Eleusinian Mysteries, and suggesting ergot as the long-secret component of the psychoacti ve beverage of the Celebrations, the kykeon. For a long time, however, I was unable to follow up my suspicion with further evidence, and even when in the early 1990s I decorated the homepage of the Psychedelic Library (http://www.psychedelic-library.org/) with Rumi's lines next to a head of grain infested with ergot (Claviceps purpurea), it attracted no comment or confirmation.
Only in the past year have I finally met Frederick Dannaway and Alan Piper thanks to the ever-widening "friend of a friend" web of Internet communications and found that references to wheat as the forbidden fruit are not at all rare. Quite the contrary. As we may infer from the previous essay such references may constitute further significant evidence supporting the Wasson, Hofmann and Ruck hypothesis, that the enlightening beverage consumed at the Eleusis Celebration was a psychoactive preparation made from ergotised grain.
The suggestion that ergot may have been a psychoactive constituent of a sacramental beverage or preparation has understandably been met with criticism, even total disbelief. A major problem, of course, is that this common parasite of food grains such as barley, rye, and wheat is toxic, sometimes extremely so in years when high alkaloid production is favored by ideal weather conditions. The history of medieval plagues of ergotism are seen as evidence that C. purpurea could hardly have been used as an otherwise benign psychoactive agent.
Since the publication of The Road to Eleusis over a quarter- century ago, scholarly opinion on the matter has divided itself into three camps: those who dismiss outright the idea that consciousness- altering drugs have been part and parcel of humankind's religious and social evolution since earliest times; those who admit the evidence of such a scenario but believe ergot could not have been suitably psychoactive and at the same time safe; and those of a third group who have tried to extend and improve upon the original suggestions of Wasson, Hofmann, and Ruck.
The first group of scholars-classicists, anthropologists, chemists, religious leaders and scholars, professors of various disciplines, et al.-although they are apparently a large majority of those who claim some expertise on such matters, may be dismissed completely as being sadly and willfully ignorant of the great body of evidence showing the essential and necessary connection of consciousness-altering plants and the'entire history and prehistory of the human race. Whether these scholars have fallen under the spell of that great twentieth century crowd madness and destroyer of clear thinking, prohibitionism and support for the "war on drugs," is an interesting hypothesis to be tested. But we can be certain that seeing drugs as the scourge of humanity has led to no small number of experts demonstrating a monumental narrow-mindedness concerning other scholars' work on the subject.
That fact of the matter is: the seeking of altered states of consciousness (ASCs) is a human universal as defined by the anthropologist Donald E. Brown (1991). Far from being a perversion or abnormal activity as today's prohibitionist mentality would have it, using intoxicants in the pursuit of altered consciousness is a biologically natural and normal behavior, and very likely has adaptive evolutionary value (Siegel 1989; Weil 1972). Such a universal and powerful drive is not even humanity's own, for it has most persuasively been shown by Giorgio Samorini (2000) that seeking out and ingesting consciousness-altering drugs is an important pursuit that appears across the entire animal kingdom, and thus we humans are the mere inheritors of this instinctive primary motivational force. So much for those who pine for a "drug-free" society, science, history, evolution, and religion.
The second group-those who are well aware of the importance of psychoactive drugs throughout history and prehistory but who question ergot's possible role and use- have suggested various other candidates for the Eleusis sacrament, the kykeon. I have countered their criticisms of the ergot hypothesis, and their suggestions for alternative psychoactive agents elsewhere (Webster, Perrine & Ruck 2000), and need not repeat those arguments here. What concerns me here is to restate and elaborate on certain observations I made in the above-cited article, particularly in reference to more recently presented ideas about other possible ways ergot might have been prepared for sacramental purposes. (Reidlinger 2002; PyIe ca. 2001). And in light of the accumulating evidence for the ergot hypothesis of which the first part of this article is an important new development, my objective is to attempt to bring some consensus among our group of researchers -the third above-mentioned camp- concerning the most likely and most parsimonious hypotheses for producing a suitably psychoacti ve preparation from ergot. If the means to conduct some experimentation on these questions arise, hypotheses such as these should of course be the first to be tested. As it will be seen, these hypotheses \are also very easy to test, more so than those of Reidlinger and PyIe.
Albert Hofmann had originally suggested in The Road to Eleusis that a simple water-extraction of C. purpurea might have accomplished a separation of the toxic alkaloids of the fungus (the ergopeptines) from the much smaller fraction of a simpler, water- soluble lysergic acid amide, ergonovine, which does apparently have some psychoactive activity, albeit somewhat disputed. Such a process, it was noted, would eliminate the toxicity of whole ergot.
In a more complex hypothesis, Reidlinger (2002) proposes that the kykeon might have been produced via a "double-decoction" process similar to a recently discovered beer-making technique used in ancient Egypt. I need not criticize Reidlinger's very imaginative and well-researched ideas-they certainly are worth pursuing experimentally if the opportunity arises-except to say that they have one major problem: the result of the process would still leave ergonovine as the essential psychoactive agent in the preparation. As Reidlinger himself notes, the self-tests by Hofmann with ergonovine leave considerable doubt as to its possible candidacy as an entheogen of sufficient and suitable effect to have resulted in a 2000-year history of highly successful use. Reidlinger is right on- track, however, in his observation that the toxic alkaloids of ergot- the ergopeptines of which ergotamine usually predominates -are the primary problem: they can cause ergotism, spontaneous abortion, and are not at all suitably psychoactive. Somehow they must have been excluded from the kykeon.
Another problem for the hypothesis that ergonovine was the psychoactive agent of the kykeon is that it is only a minor and quite variable constituent in the alkaloid mixture produced by C. purpurea, with alkaloid production itself quite variable according to weather conditions. C. purpurea production on barley (as opposed to rye) also appears to favor the ergopeptine (toxic) alkaloids, with ergonovine being even less present. (Kren & Cvak 1999) Thus simple water-extraction of ergot, or Reidlinger's double decoction process, would both have been-year-to-year-processes very unlikely to be reliable and reproducible, certainly not something that worked without a fault for 2000 years in a row.
I would add just one further note on Reidlinger's article. He certainly overestimates the toxicity of ergot and ergotamine when he suggests that the lack of trials with ergot according to these extraction recipes might be because of the fear of toxic effects by potential experimenters. Ergotamine is widely used for various medical conditions (I myself use if for migraine) and it is well- established how much crgotamine one may take without risk, and how frequently. Also, it is well-established how much ergotaminc may be contained in a sclerotia of ergot, so knowing these details would easily enable one to prepare a trial kykeon from ergot and sample it without risk, even if one did nothing to remove or otherwise neutralize the toxic components. More likely, in my opinion, those who might have tested a procedure for making a kykeon simply did not have a hypothesis convincing enough to them to merit carrying out a trial. Their hypotheses were more like preliminary stabs in the dark awaiting more concrete ideas for instructions for a kykeon recipe.
Another hypothesis as to how ergot might have been used has been proposed by PyIe (2001 -2002), who suggests that ergot may have been fermented in solution to produce lysergic acid alkaloids. Indeed, with the increasing pharmaceutical demand for these products in the twentieth century, fermentation processes were developed to produce lysergic acid and several of its amides in saprophytic culture-the ergot mycelium being grown in nutrient-rich solutions to produce alkaloids without the sclerotia or fruiting bodies of ergot ever appearing. But these processes are highly technical, and the alkaloids produced are highly dependent on the isolation of certain sometimes rare strains of the fungus, requirements beyond the capabilities of the ancient Greeks to be sure. It may be possible to effect some fermentation of C. purpurea in a simple barley broth, but even if alkaloids were produced, they would still be primarily the toxic ergopeptines, with ergonovine as a possible minor product and the only candidate for possible psychoactivity. So we arrive back at the same problems we have as above.
Our own hypothesis for an ergot recipe, described in "Mixing the Kykeon" (Webster, Perrine & Ruck 2000), overcomes all these problems. Unlike suggestions for alternative psychoactives such as Psilocybe or opium made by some, it remains true to much of the evidence first presented in The Road to Eleusis, it overcomes the problem of toxicity of the ergopeptine alkaloids, and it does not depend on the disputed psychoactivity of ergonovine. The only way to make the alkaloids of ergot safe and psychoactive at the same time, and also to employ the major fraction of alkaloids (the otherwise toxic ergopeptines) is to process the ergot in a way that leads to the conversion of the ergopeptines to the simple amides ergine and isoergine. These two amides, mirror-images (epimers) of each other and always in approximate 50/50 equilibrium in solution, are the principal component of the ancient Central American entheogen ololiuqui, whose psychoactive properties cannot be in doubt. References showing the fact of this conversion and under what conditions it occurs, and discussion of the distinct possibility that the ancient Greeks may well have discovered it (the partial hydrolysis of ergopcptine alkaloids) may be found in our article.
I mentioned above that this hypothesis is the easiest to test. It would suffice for preliminary results to digest powdered ergot with wood ash and water (as described in our essay). Trials would use various concentrations of ash, at various temperatures and for various lengths of time, and analyze the alkaloid spectrum and its changes using thin-layer chromalography. This would be very easy and economical to do. Once the optimum conditions had been established where the maximum conversion of the ergopeptines to ergine/ isoergine was achieved, a trial kykeon could be prepared and tested without risk.
As a preliminary to these experiments, I have already made some self-trials using not whole ergot, but my antimigraine medication. As mentioned above, this medication contains per tablet lmgof ergotamine tartrale, the principal "toxic" ergopeptine in ergot. Note that one is allowed a maximum dose of five tablets-5mg of ergotamine-in one 24-hour period, and a maximum of lOmg per week. At the 5mg level one definitely feels strong vasoconstrictive effects in one's extremities: cold hands and feet, even some tingling and formication. Yet at this dose there is absolutely no psychoactive effect, of course. The sometimes psychoactive effect of ergot with victims of ergotism required that one eat ergot-infested bread continuously for days, at quite a high dose; at this level the "psychoactivity" was not at all psychedelic or entheogenic, but totally infernal and often suicidal.
However, performing three trials with lmg, 2mg, and 3mg of ergotamine, digested and heated with wood ash and water as per the recipe, I found definite psychoactivity in the resulting preparation. I would caution any who would like to repeat these trials that significant and prolonged gastric cramps were experienced as a side effect, and thus the recipe would surely need to be refined before the experience was one to be valued and repeated. It is a distinct possibility that the pennyroyal mint added to the original kykeon functioned to quell any such gastric disturbances. To discourage nonscholarly experimentation, I have also refrained from divulging two other essential conditions of my preparation using ergotamine tablets.
[dagger] Acknowledgments to Peter Lamborn Wilson, Mark Huffman III, Jim Fadiman, Imam AIi Hayder, Victor Mair, editors of Entheogen Review and Laura Hoinowski.
NOTES
1. see Wasson, Hofmann and Ruck 1978. There is, as nearly every scholar I have spoken with on the subject confirms, a profound sense of frustration at the difficulties in resolving the speculative nature of these affairs by an analytical chemist. Those scholars that favor a "mono-plant" theory, especially in the case of ergot, remain subject to criticism until this issue is resolved. This article is speculative, like all nascent theories, but when the confluence of associations is so prominent in the ancient world then this tends to further support the entheogenic technology of ergot.
2. see Merkur 2000, Wasson, Kramrisch, Ott & Ruck 1992 and Greene 1992 for the various ergot theories. As Corbin's (1989) research illustrates, the Shia maintained a specific plant-based angelic correspondence adapted from the Indo-Iranian haoma-soma complex. see coauthor Alan Piper's (2002) contextual work on Islamic entheogens.
3. Jewish poet and scholar Rodger Kamenetz writes "In a midrash we read, "What kind of tree did Adam and Eve eat of? Wheat, according to Rabbi Meir." (www.shalomctr. org/node/234) He explained that bread made of wheat symbolizes wisdom. "R. Samuel put the following question to R. Ze'era: 'How can you say it was a grain wheat?' 'Nevertheless it was so,' R. Ze'era replied. R. Samuel argued: 'But scripture speaks of a tree.' R. Ze'era replied, 'In the garden of Eden stalks of wheat were like trees, for they grew to the height of cedars of Lebanon.' Perhaps Rabbi Ze'era was growing a tall tale, but R. Meir understood, that bread symbolizes wisdom."
4. The position of ergot as poison, medicine, aphrodisiac and entheogen might color many religious doctrines that emerged with the dawn of agriculture. The "Gnostic Trace" of an elite priesthood, who knew which grains to use and how to do so safely, would theologically justify or inform suchideas born of the agricultural philosophies of the fields of selective cultivation (elite, chosen), to the divine plan.
5. As Webster's paper illustrates, there is some skill needed in safely using such a potentially toxic substance. Until a single bioassay is completed of an entheogenic use of ergot, all this research is speculative.
6. More than a few scholars have dealt with this verse of forbidden fruits as an allusion to the dragon's tail eclipsing the moon. "In Sufism the dragon relates two astronomical nodes, two diametrically opposed points of intersection between the moon and the sun. Its head is the ascending node, its tail the descending node. An eclipse can only occur when both sun and moon stand at the nodes. To the mystic, the dragon symbolizes the place of encounter between the moon and the sun within. The dragon can either devour the moon, seen symbolically as the mystic's spiritual heart, or it can serve as the place or container of conception. By entering the dragon when the sun is in the nodes, the moon or the heart conceives. Thus, in full consciousness of the perils, one must enter the dragon to await the eclipse in its cosmic womb." (Bakhtiar 2005).
7. The Arabic version is referenced a little differently, so for ease, see Barks, 1997, p. 181 for the teaching narrative 'The Importance of Gourdcrafting" wherein a maidservant witnesses her mistress taking extreme license with a donkey. Wishing to imitate her, the maidservant takes the donkey's member, only without the necessary protective gourd that kept the erection "within bounds." The maidservant's severe internal damage from the no doubt significant organ is meant to caution the onlookers of the Sufi from imitating their extreme and dangerous practices.
8. For this discussion of Sufi Shia relations see the work ofSeyyedNasr(1999, 1993).
9. see Barks 1997 for granary floor/initiation that even in translation and abstracted retains a central context similar to ideas expressed by Merkur. see Eisenman (1998) for a discussion on the extended lore and legacy of the Imam/ Standing-One/Hidden One that he connects from Old Testament Judaism through early Christian sects and Gnostics to Manicheans and into Shia Islam. Corbin (1998) suggests that the Islamic mystics influenced and formed the Kabala, not the other way around.
10. A query was passed to the Entheogen Review, which was then circulated to such entheogen luminaries as Ott, Samorini, Shulgin, etc. and none could cite a single bioassay of aqueous extraction of ergot, let alone one that produces the effects consistent with ritual inebriation. Perhaps some have tried and never lived to report their findings.
The toxicity of ergotized grains presents unique problems for these otherwise very convincing and often poetic theories. Mott Greene in his argument of the Soma as more of a function of the religious ecstasy represented across a broad range of ergot infected plants finds grasses actually named Soma in Sanskrit, Eleusine coracana. Greene (1992) quotes from Nadkarni's Materia Medica "The new grain is said to be powerfully narcotic and is eaten only by the poor who prepare it in various ways and from use are able to use it with impunity." He suggests this means they avoid ergotism. We wonder if this is a gastronomic clue suggesting that ancient cultures and perhaps then modern poor or isolated groups such as in the mountains of Lebanon, through continued use and exposure to ergot had a tolerance or natural resistance to the toxic effects.
11. Concerning suggestions that the ancients might have been able to ferment ergot to produce a psychoactive beer, i.e., grow the ergot mycelium in a broth so that alkaloids were produced in the process, today's scientific literature about how ergot is grown in saprophytic culture to produce lysergic acid alkaloids would seem to cast serious doubt on that possibility. The studies reveal several technical difficulties that would have been very difficult if not impossible for preindustrial people to overcome. A specially selected and difficult to isolate strain of ergot is required to get any significant yield of alkaloid at all. Modern microbiologial methods and equipment are required to succeed in this endeavor. Techniques for selecting, propagating, inoculating, and growing the ergot mycelium in culture, the specifics of the nutrient broth, and other commercial matters are subject to patents and are valuable trade secrets developed over years by modern chemists and microbiologists. In addition, even if Claviceps purpurea were somehow successfully fermented by simple techniques, this ergot does not produce psychoactive alkaloids but rather the ergopeptine spectrum of alkaloids related to ergotamine. These alkaloids are the toxic ergotism-producing ones. Now maybe one might believe one was fermenting ergot by cooking up a brew of some sort that turned out to be psychoactive, but in reality the process was only partially hydrolyzing the ergopeptine alkaloids therein. The process would not be growing or fermenting the ergot mycelium but merely converting the already-present toxic alkaloids to the ergine-isoergine mixture in a manner similar to the wood-ash recipe we suggest. Indeed, in a private communication, Vladimir Kren of the Czech Institute of Microbiology informs us lhat the crgotamine-type alkaloids can be partially hydrolyzed by certain soil bacteria and enzymes, so there may well be more than one way the ancients could have converted the toxic alkaloids of C. purpitrea to the psychoactive ones.
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Pyle, T. 2001-2002. Personal communications.
Reidlinger, T.J. 2002. Polydamna's drug: Egyptian beer and the Kykeon of Eleusis. Enlheogen Review IX: 2.
Ruck, C.A.P.; Staples, B.D.I & Heinrich, C. 2001. The Apples of Apollo: Pagan and Christian Mysteries of the Eucharist. Durham: Carolina Academic Press.
Samorini, G. 2000. Animals and Psychedelia: The Natural World and the Instinct to Alter Consciousness. Rochester, Vermont: Park Street Press.
Siegel, R.K. 1989. Intoxication. New York: E.P. Dutton.
Wasson, R.G.; Kramrisch, S.; Ott, J.: Ruck, C.A.P. 1992. Persephone's Quest: Entheogeni and the Origins of Religion. New Haven: Yale University Press.
Wasson, R.G.; Hofmann, A. & Ruck, C.A.P. 1978. The Road to Eleusis: Unveiling the secret of the Mysteries. New York: Harcourt Brace Jovanovich.
Watkins, C. 1978 Let us now praise the famous grains. Proceedings of the American Philosophical Association 122 (1): 9-17.
Webster, P.; Perrine, D.M.; Ruck, C.A.P. 2000. Mixing the Kykeon. ELEUSIS: Journal of Psychoaclive Plants and Compounds New Series 4.
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Frederick R. Dannaway*; Alan Piper & Peter Webster
* University of Delaware.
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Great question, glad you asked
. Keen to hear what others have to say.
Definitely understand about the indecision on the career path front...
I see it as only something the individual can answer for themselves... for me, "finding myself" would be something like getting back into a productive state where I can appreciate the day, support myself and loved ones to the best of my ability and know that I've done something positive for me, something for others, something for the world and in the end, something positive for the future as a whole, yet not lost the "me" or the simple pleasures in life. Even if it's only something small. Ultimately, learning from the good and the mistakes, avoiding them in the future if necessary and lending a hand where needed.
...as for the journey to "find myself" ending? Not so sure... but it certainly has to settle down soon in my case. I like to see it as a continual work in progress. Just making sure that I don't get too lost again, otherwise it's a bit a job trying to find anything. A bit of socialising, synchronicity, rational thinking and karma to keep it in check though.
Anyway, I like the quote, cant remember where it's from but "Sometimes you have to get lost in order to find yourself, happy hunting"
Having a deep think about it all this weekend, will add to this post if I come up with a better reply.
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Cheers for the input t st, gave me something to think about... seems apathy and the sense of being unable to express (out of fearing or misunderstanding) emotions is probably just as much an issue, rather than the problem being "no emotion".
Found a few papers that look potentially interesting (haven't had a chance to read properly yet), will share them incase anyone else is interested:
Transpersonal Psychology in Heart-Centered Therapies
Diane Zimberoff, M.A. and David Hartman, MSW*
Abstract: We look at areas of potential conflict in spiritual involvement in psychotherapy:
the degree of the therapist’s personal openness, dogmatic rigidity or unresolved spiritual
conflicts that may influence the client through countertransference. We review areas of
intersection between spiritual realms and Heart-Centered therapies, particularly ways of
directly accessing the client’s soul or, conversely, healing loss of soul through soul retrieval.
One of the traditions that provides the needed “technology of consciousness” is the
shamanistic healing approach. We note similarities between the shamanic state of
consciousness (SSC) and that of clients in Heart-Centered therapeutic states, as well as the
experience of young children (“Except ye become as little children, ye shall not enter into
the kingdom of heaven”). Other traditions that provide “technologies of consciousness” for
incorporating spiritual with psychological growth include Jungian psychology and
Kundalini meditation.
Primary topics
1. Spiritual realms – the soul
2. Shamanic healing approach
3. Chakras and Kundalini meditation
http://www.heartcenteredtherapies.org/go/d...20Therapies.pdf
The Existential Approach in Heart-Centered Therapies
Abstract: The amalgam of Heart-Centered therapies is highly eclectic, yet uniquely and
specifically organized. Heart-Centered therapies are located within the traditions of deep
experiential psychotherapy, and existential-humanistic psychology. The existential approach
in psychotherapy is organized around life on earth itself and the social, cultural and spiritual
ramifications of it, that is, the “human condition.” People’s existential issues are related to
their mortality and impermanence, their experience of freedom of choice (or lack of it), their
sense of worthiness, and their sense of separation/ connection with others. We review the
contributions of Kierkegaard, Nietzsche, Heidegger, Sartre, Bugental, Binswanger, Fromm,
Laing, Sullivan, May, Frankl, and Yalom. We identify five themes that pervade
existentialism: (1) meaning in life is found in the living of each moment; (2) passionate
commitment to a way of life, to one’s purpose and one’s relationships, is the highest form of
expression of one’s humanity; (3) all human beings have freedom of choice and
responsibility for our choices; (4) openness to experience allows for the greatest possible
expansion of personal expression; and (5) in the ever-present face of death itself, we find the
deepest commitment to life itself.
We also address the relationship between experiential psychotherapy, the existential
approach, and Heart-Centered therapies. We summarize the historical roots of the
experiential approach with Whitaker, and discuss the three basic principles that define it.
http://www.heartcenteredtherapies.org/go/d...%20Approach.pdf
Not sure if it's wise to tackle all this alone... my past adventures have been a bit abnormal and probably reinforced my insanity status. Doubt using the internet as a "100% non-judgemental friend" to restore confidence and try and work out who you are and all your flaws is the best way to go, in retrospect.
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Thanks for the links and concepts to ponder, much appreciated.
Agree on Buddhism and science meeting nicely, good for a mental retreat when one wants to take a step back from the intellectualising. Quite like the "Quantum Buddha" take on it all (nice and simple ways of thinking).
Source: http://www.facebook.com/group.php?gid=53251137925Who are we? What are we doing? Where did we come from and where are we going? Why are we here? What is reality? What are thoughts made of? Is everyone a mystery? Is everyone an enigma? How can you continue to see the world as real, if the self who is determining it to be real is intangible?These questions for the most part have been asked by people all throughout time.
Science - New Thought - Buddhism
These three pinnacles of our culture are now converging to create a coherence of thought:
THE 4 TENETS OF THE QUANTUM BUDDHA
ONENESS - "We have Connection."
Everything and every single person is One with all things, each other and the very source of existence.
LAW - "We have Potential."
Our Consciousness creates creation. What we think about we bring about.
TRUTH - "We have Purpose."
We all have our unique voice. Our voice is part of a collective song. True happiness will only come when we sing our song for the benefit of others.
PRESENCE - "We have Power."
Presence is present in this very moment. Now is the moment of our being. This is where the power is. When we live in the present moment time melts away and our brilliant essence shines forth in all existence.
THE NEW UNIVERSAL AWARENESS
There Is One Power, One Presence, One Mind, One Light that Permeates and Penetrates all Existence.
It is Omniscient, Omnipresent & Omnipotent.
This Light of Cosmic Unified Consciousness Surrounds, Flows Through & Is Within Us.
All Things Arise and Return To This Source.
THE UNIVERSAL LAW - INTENTION/THOUGHT
The Supreme State Of Consciousness, operates through a Universal Creative Mind, which is the Law of Attraction/Intention/Karma, and that we are surrounded by the Creative Mind which receives the direct impress of our thoughts and acts upon it.
"All that we are is the result of what we have thought."
~ Buddha
"Our life is shaped by our mind; we become what we think. Suffering follows an evil thought as the wheels of a cart follow the oxen that draws it.
Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves."
~ Buddha
GENESIS BY OBSERVERSHIP
Our observations, he suggests (John Archibald Wheeler), might actually contribute to the creation of physical reality. To Wheeler we are not simply bystanders on a cosmic stage; we are shapers and creators living in a participatory universe.
Wheeler's hunch is that the universe is built like an enormous feedback loop, a loop in which we contribute to the ongoing creation of not just the present and the future but the past as well.
(John Wheeler: scientist and dreamer, colleague of Albert Einstein and Niels Bohr)
EMPTINESS/ONENESS
Objects have no reality in themselves but are only seen of the mind and, therefore, are of the nature of Maya and a dream. ~ Buddha
"True self is non-self, the awareness that the self is made only of non-self elements. There’s no separation between self and other, and everything is interconnected. Once you are aware of that you are no longer caught in the idea that you are a separate entity."
~ Thich Nhat Hanh
BUDDHA NATURE - COSMIC CONSCIOUSNESS
Our Radiant Resonance
In the discourses of the third turning, taught to a retinue of bodhisattvas, the Buddha went further into his teachings on the ultimate nature of mind. At this time, he taught that the true nature of mind is not merely emptiness, a state of nonexistence. Rather, our fundamental nature of mind is a luminous expanse of awareness that is beyond all conceptual fabrication and completely free from the movement of thoughts. It is the union of emptiness and clarity, of space and radiant awareness that is endowed with supreme and immeasurable qualities. From this basic nature of emptiness everything is expressed; from this everything arises and manifests.
With these teachings on the absolute nature of mind, Buddha introduced the notion of tathagatagarbha, or the buddhanature theory. This declares that the fundamental nature of mind is utterly pure and primordially in the state of buddhahood. It is the absolute buddha. It has never changed from beginningless time. Its essence is wisdom and compassion that is inconceivably profound and vast. The term tathagata is an epithet for the Buddha and refers to one who has “gone beyond” the ordinary world to the state of perfect enlightenment. Garbha is sometimes translated as “womb” or “seed.” Thus, tathagatagarbha points to the enlightened potential that is inherent within all sentient beings.
Source: By Dzogchen Ponlop Rinpoche
Cosmic Consciousness:
A blissful experience in which the person becomes aware of the whole universe as a living being.
What is Cosmic Consciousness?
Cosmic Consciousness was coined by the Canadian psychologist Richard M. Bucke, in his book “Cosmic Consciousness” 1902. He describes Cosmic Consciousness as a transpersonal mode of consciousness, an awareness of the universal mind and one's unity with it. Cosmic Consciousness rime characteristic is an awareness of the life and order in the universe.
An individual who at attains the state of Cosmic Consciousness is often described as 'Enlightened' and such a person is also said to have a sense of immortality, not of attaining it but of already having it. Burke saw this state of consciousness as the next stage in human evolution, very much as spiritualists have always seen it.
Bucke argues that during the course of humanity's evolutionary development there are three forms of consciousness.
* Simple Consciousness, our instinctual consciousness.
* Self Consciousness, that self-awareness that allows a human to realize himself as a distinct entity.
* Cosmic Consciousness, a new developing faculty at the pinnacle of our evolution.
Bucke outlines the evolutionary struggle on our planet which has produced self-consciousness and then describes the appearance of a new species that possesses cosmic consciousness, a consciousness that expands to become one with all. Bucke theorizes that, with increasing frequency, persons like Buddha, Christ, Mohammed, Walt Whitman and others are making their appearance on our planet and by their teaching are helping to transform life on this planet. This evolutionary process continues up until today. Bucke studied the lives of these persons that had attained cosmic consciousness and found common characteristics such as:
* intuitive understanding
* elevated moral stature
* loss of sense of sin
* intellectual illumination
* sense of immortality
* no fear of death
* definite moment or period of transformation
"The person who passes through this experience will learn in the few minutes, or even moments, of its continuance more than in months or years of study, and he will learn much that no study every taught or can teach. Especially does he obtain such a conception of *the whole*...Along with moral elevation and intellectual illumination comes what must be called, for want of a better term, a sense of immortality."
From his book he describes how those he interviewed had experienced the state:
"Like a flash there is presented to his consciousness a clear conception (a vision) in outline of the meaning and drift of the universe..He sees and knows that the cosmos...is in fact...in very truth a living presence. He sees that instead of men being, as it were, patches of life scattered through an infinite sea of non-living substance, they are in reality specks of relative death in an infinite ocean of life. He sees that the life which is in man is as immortal as God is; that the universe is so built and ordered that without any peradventure all things work together for the good of each and all; that the foundation principle of the world is what we call love, and that the happiness of every individual is in the long run absolutely certain."
UNITY OF ALL THINGS, ONE
Fritjof Capra on the Unity of All Things, One
The most important characteristic of the Eastern world view - one could almost say the essence of it- is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; as different manifestations of the same ultimate reality. (Capra, The Tao of Physics, 1975)
In ordinary life, we are not aware of the unity of all things, but divide the world into separate objects and events. This division is useful and necessary to cope with our everyday environment, but it is not a fundamental feature of reality. It is an abstraction devised by our discriminating and categorising intellect. To believe that our abstract concepts of separate ‘things’ and ‘events’ are realities of nature is an illusion. (Capra, The Tao of Physics, 1975)
The central aim of Eastern mysticism is to experience all the phenomena in the world as manifestations of the same ultimate reality. This reality is seen as the essence of the universe, underlying and unifying the multitude of things and events we observe. The Hindus call it Brahman, The Buddhists Dharmakaya (The Body of Being) or Tathata (Suchness) and the Taoists Tao; each affirming that it transcends our intellectual concepts and defies further explanation. This ultimate essence, however, cannot be separated from its multiple manifestations. It is central to the very nature to manifest itself in myriad forms which come into being and disintegrate, transforming themselves into one another without end. (Fritjof Capra, The Tao of Physics, p210)
INTERDEPENDENCE
A careful analysis of the process of observation in atomic physics has shown that the subatomic particles have no meaning as isolated entities, but can only be understood as interconnections between the preparation of an experiment and the subsequent measurement. Quantum theory thus reveals a basic oneness of the universe. It shows that we cannot decompose the world into independently existing smallest units. As we penetrate into matter, nature does not show us any isolated ‘basic building blocks’, but rather appears as a complicated web of relations between the various parts of the whole. (Fritjof Capra, The Tao of Physics, p78)
IMPERMANENCE
The impermanence of all forms is the starting point of Buddhism. The Buddha taught that ‘all compounded things are impermanent’, and that all suffering in the world arises from our trying to cling to fixed forms - objects, people or ideas - instead of accepting the world as it moves and changes. (Fritjof Capra, The Tao of Physics, p211)
The Eastern mystics see the universe as an inseparable web, whose interconnections are dynamic and not static. The cosmic web is alive; it moves and grows and changes continually. Modern physics, too, has come to conceive of the universe as such a web of relations and, like Eastern mysticism, has recognized that this web is intrinsically dynamic. The dynamic aspect of matter arises in quantum theory as a consequence of the wave-nature of subatomic particles, and is even more essential in relativity theory, where the unification of space and time implies that the being of matter cannot be separated from its activity. The properties of subatomic particles can therefore only be understood in a dynamic context; in terms of movement, interaction and transformation. (Fritjof Capra, The Tao of Physics)
According to quantum theory, matter is thus never quiescent, but always in a state of motion. (Fritjof Capra, The Tao of Physics, p215)
Modern physics then, pictures matter not at all as passive and inert, but being in a continuous dancing and vibrating motion whose rhythmic patterns are determined by the molecular, atomic and nuclear structures. This is also the way in which the Eastern mystics see the material world. They all emphasise that the universe has to be grasped dynamically, as it moves, vibrates and dances; that nature is not a static but dynamic equilibrium. (Fritjof Capra, The Tao of Physics, P216)
THE PURPOSE/MEANING OF LIFE
Life is there awaiting us to give meaning to it. To fill it with purpose. For us to become co-creators of creation which we must choose to become. That is free will. It binds us in perfection.
The beginning/big bang was a supreme moment of expansion. Even in our death our energies facilitate in the growth of the ever expanding universe. Our task is to become a conscious part of that process. For it is the very nature of our being.
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http://books.google.com.au/books?id=N46DxR...;q=&f=false should answer the question.
N2O sources: http://www.epa.gov/nitrousoxide/sources.html
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Im sure it is just an excuse to get it regulated to people stop using it recreationally...Hmmm.
Shops sell party gas drug
PETROL stations, newsagents and convenience stores are selling nitrous oxide - commonly known as "happy gas" - to customers who inhale them for the high.
The state's peak health bodies have expressed shock that the potentially lethal gas is being sold over the counter.
The 10ml canisters - which come in a 10-pack that sells for $7 - are popular with the weekend party crowd.
The cylinders - which are legal - are designed to be inserted inside whipped-cream dispensers.
But a staff member at one store said they did a roaring trade on Friday and Saturday nights.
"Not just kids, everybody buys them," he said.
When asked why people bought the cylinders, he said: "They sniff it, you know, to get high". The Sunday Mail sent a 14-year-old into a store to buy the gas, which he was handed without question.
Australian Medical Association SA president Dr Andrew Lavender said people had suffered brain damage and even died from inhaling nitrous oxide in uncontrolled environments and enclosed spaces.
He said he was concerned the gas - once used by doctors as an anaesthetic - was so readily available.
"It is of concern that any substance that has potential for abuse would be readily available and seemingly in circumstances that would be targeting a market of young people on their night out," he said.
"Any inhaling of gases is very, very dangerous.
"As well as the effect of the gas itself, by inhaling that you may not be receiving enough oxygen."
Drug and Alcohol Services SA executive director Keith Evans was also concerned.
"Our preference would be that it is not positioned in such an obvious manner," he said. "It's not illegal to sell them here but it is illegal to knowingly sell to someone you know is likely to be using them for sniffing purposes.
"We recognise they have a legitimate use but, given the circumstances, it's clear in this case the individual knows it is going to be used as a drug." He said the canisters were often sold at petrol stations, hardware stores, stationery suppliers, newsagents and supermarkets.
Nitrous oxide inhalation can cause euphoria, numbness, giddiness, light-headedness, distorted perceptions and anxiety.
Breathing in the gas also causes displacement of oxygen from the lungs, which can lead to unconsciousness and even death.
http://www.news.com.au/adelaidenow/story/0...22-2682,00.html
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The Alkaloid Alstonine: A Review of Its Pharmacological Properties
Indole compounds, related to the metabolism of tryptophan, constitutean extensive family, and are found in bacteria, plants and animals.Indolic compounds possess significant and complex physiologicalroles, and especially indole alkaloids have historically constituteda class of major importance in the development of new plantderived drugs. The indole alkaloid alstonine has been identifiedas the major component of a plant-based remedy, used in Nigeriato treat mental illnesses by traditional psychiatrists. Althoughit is certainly difficult to compare the very concept of mentaldisorders in different cultures, the traditional use of alstonineis remarkably compatible with its profile in experimental animals.Even though alstonine in mice models shows a psychopharmacologicalprofile closer to the newer atypical antipsychotic agents, italso shows important differences and what seems to be an exclusivemechanism of action, not entirely clarified at this point. Consideringthe seemingly unique mode of action of alstonine and that itstraditional use can be viewed as indicative of bioavailabilityand safety, this review focuses on the effects of alstoninein the central nervous system, particularly on its unique profileas an antipsychotic agent. We suggest that a thorough understandingof traditional medical concepts of health and disease in generaland traditional medical practices in particular, can lead totrue innovation in paradigms of drug action and development.Overall, the study of this unique indole alkaloid may be consideredas another example of the richness of medicinal plants and traditionalmedical systems in the discovery of new prototypic drugs.
Keywords: alstonine – indole alkaloids – traditional psychiatry – antipsychotic – ethnopharmacology
http://ecam.oxfordjournals.org/cgi/content/full/3/1/39
The putative antipsychotic alstonine reverses social interaction withdrawal in mice
http://dx.doi.org/10.1016/j.pnpbp.2008.04.013
Wondering if anyone here has ever used it as an antipsychotic/mood stabiliser etc?
Is Alstonia boonei plant material available within Australia [as research material only] (seems like Alstonia constricta isn't a viable alternative going by alkaloid profile, want to avoid anything too much like reserpine)?
http://www.ispub.com/journal/the_internet_...uinea_pigs.html is another one to be careful of.
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An interesting link keeping it all nice and simple:
http://metatranspiration.wordpress.com/200...-life-revealed/
Edit: Scientists create the first synthetic nanoscale fractal molecule http://www.physorg.com/news66581187.html
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Thanks for the input
Personally, I see the genetic enrichment as potentially hazardous:
"And it seems to me perfectly in the cards that there will be within the next generation or so a pharmacological method of making people love their servitude, and producing...a kind of painless concentration camp for entire societies, so that people will in fact have their liberties taken away from them but will rather enjoy it, because they will be distracted from any desire to rebel by propaganda, brainwashing, or brainwashing enhanced by pharmacological methods."Aldous Huxley, 1959
With the fairly recent development of nonpeptide oxytocin agonists ("Drugs of the Future"), Huxley might not be far off...
Probably right with the emotional/mental baggage disagreement being the blockage and our own will not to be liberated from them leading to the negative emotions.
As for better, safer entactogen/empathogens, plenty of dreamers dream about it. Not enough researchers get funding for it. Everyone seems to have differing opinions on "substitutes".
The Conversation Between Soul and Spirit seems like an interesting approach to look at the whole empathy/emotion/heart thing, http://integral-options.blogspot.com/2007/...and-spirit.html
just freeing up my mind to get it happening in action rather than words is the quest, it seems.
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When you say 'spirit links' are you suggesting that it is a kind of separate 'thing' to soul? Does the soul have spirit, in this sense?Also, would you say that 'soul', in this sense, can be analogous with 'self'?
Cheers
Would go for the two being connected to give one 'self' and that soul interacts with spirit, spirit interacts with soul... just a personal opinion
Edit: "True self is non-self, the awareness that the self is made only of non-self elements. There’s no separation between self and other, and everything is interconnected. Once you are aware of that you are no longer caught in the idea that you are a separate entity." ~ Thich Nhat Hanh seems like a simple way of going about it.
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It's easy enough to recognise oneness with the cosmos; that we are all a part of the whole yet have differences that make each individual unique and able to offer their own speciality but do entheogens allow for awakening not just the divine, but for "empathogenesis"? Sure, there has to be a lifestyle change and willingness to work towards it, but are humans of today designed to love all and feel enriched with empathy without forcing some false way of life?
Empathogenesis is a feeling of emotional closeness to others (and also to one's self) coupled with a breakdown of personal communication barriers. It also denotes a feeling of general well being and hopefulness about the present & the future, and the ability to appreciate others the increased emotional closeness makes personal contact quite rewarding.(paraphrased from both text contained in "the book of E" by Push & Mirielle Silcott. OMNIBUS PRESS, 2000; and personal experience/journey)
As the world becomes more and more segregated religiously, politically, morally etc it seems to be that empathy/beneficial emotions continues to be lost, too. I'm apparently "wired" wrong for empathy but I also see more and more the world heading into "fight-or-flight" or empathy/emotion only for a small group, not a whole.
To look at it from the Hed-Web way (not saying I'm in agreement with any of it):
"...our genetically-enriched descendants are likely to view us as little better than psychopaths. For the role of key receptor sub-types of the 'civilising neurotransmitter' serotonin, the 'hormone of love' oxytocin, and the 'chocolate amphetamine' phenylethylamine, needs to be radically enhanced. When naturally loved-up and blissed-out on a richer cocktail of biochemicals than today, our post-human successors will be able, not just to love everyone, but to be perpetually in love with everyone as well.It's been said that when we're in love, we find it astonishing that it's possible to love someone else so much - because normally we love each other so little. This indifference, or at best diffuse benevolence, to the rest of the world's population is easily taken for granted in a competitive consumerist society - or on the plains of the harsh African savannah. Quasi-psychopathic callousness forms part of 'normal' archaic mental health. Yet our deficiencies in love are only another grim manifestation of selfish DNA. If humans had collectively shared the greater degree of genetic relatedness common to many of the social insects (haplodiploidy), then we might already 'naturally' be able to love each other with greater enthusiasm. Sociobiologists would then explain why we all loved each other so deeply, not so little."
Once one recognises the oneness of everything, surely genetic differences are nothing.
Are todays living conditions and ways of life merely causing "mutant less-empathetic" life forms and expression of the wrong genes, proteins and emotions?
Plants certainly do bring people and the whole web of existance together but do we have empathogen/entactogen plants?
Besides the lifestyle one can implement which integrates a close relationship with the natural world, people, work, spirituality/religion, what else what brings forward natural empathogenesis?
Edit - An Experiential Typology of Sacred Plants : http://www.singingtotheplants.com/2009/01/...-sacred-plants/
God is not the Creator
in Creativity, Spirituality & Philosophy
Posted
I like to sit on the fence with regard to God... Science has more answers for me. As for the universe being created, how was God created?
God does however make a perfect (theoretical) argument for legalising things that should be legal under "religious freedom", whether or not you believe in a higher power. Everyone should have the right to believe, or not believe IMO. Who's to say the whole concept of God is not just merely a human evolutionary concept, wired into the brain over thousands of years?
"Those who assume hypothesis as first principles of their speculations... may indeed form an ingenious romance, but a romance it will still be."-Roger Cotes
(preface to Sir Isaac Newton's Principia Mathematica)