Tantra-Induced Delusional Syndrome ("TIDS")

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Re: Trump-Induced Delusional Syndrome ("TIDS")

Postby Elvis » Sat Jun 03, 2017 3:54 pm

Why Donald Trump Could Benefit From LSD Therapy
The president's biggest enemy is his ego. But what if it could be dismantled?
Posted May 10, 2017

It’s no secret that Donald Trump is an egomaniac. That's pretty much a bipartisan belief. He’s been called a narcissist by more psychologists than you can shake a stick at. He’s obsessed with his TV ratings and crowd sizes, to the point where he will lie to others and possibly even himself about them. In Trump’s world, everything has to be “the biggest” or “the greatest”. If you criticize or poke fun at him, be prepared to feel his Twitter wrath and expect a barrage of vindictive personal attacks. But if you stroke his ego, he’ll praise you, even if you are a murdering dictator with dubious intentions.

Since it distorts his reality, clouds his judgment, and gets in the way of his work as President, Donald Trump’s biggest enemy is his ego.

But what if we could temporarily dismantle that ego, allowing Donald to see the world more closely to how it really is? To see that it doesn't revolve around him?

Some may be surprised to learn that neuroscience and psychology research has shown this can be done pharmacologically. Through small doses of LSD (lysergic acid diethylamide), also known as “acid”, Trump could put a hole in his ego, deflating it almost instantly. While this suggestion might sound facetious on the surface, in the last few years, the medical and scientific community has fully embraced hallucinogens such as LSD and psilocybin (the active ingredient in ‘magic mushrooms’) as revolutionary therapeutic agents, which create their effects through "dissolving the ego," or sense of self. By doing so, LSD has the potential to create a sobering and eye opening experience for vain, self-aggrandizing leaders like Donald Trump.

In the late 1950s and 1960s LSD gained popularity in the field of psychiatry as a form of psychedelic therapy with broad use, from treating depression to fighting alcohol addiction. While the drug proved effective, its recreational use among college students interested in mind expansion did not sit well with parents and authorities that were invested in preserving the status quo. In 1970, LSD was made illegal in the U.S., which meant its medical and therapeutic benefits wouldn’t be investigated for decades. But now we are seeing a resurgence in research with psychedelics and the results have been overwhelmingly positive. Recent studies have shown that psychoactive compounds like LSD and psilocybin can work wonders for alcohol and cigarette addiction, as well as depression and anxiety. Specifically, in a study published in the Journal of Psychopharmacology in 2016, psychedelics were used to help anxious and depressed terminally ill cancer patients better come to grips with their situation. It only took a single psilocybin-assisted psychotherapy session to significantly decrease their anxiety—benefits that remained when tested a full year later.

“Ego dissolution,” a term used by psychologists and neuroscientists, occurs when the sense of a boundary between oneself and the outside world fades, creating the feeling of a profound interconnectedness and unity with reality. When LSD causes the ego to dissolve, one undergoes a complete loss of subjective self-identity, which rejiggers how you relate to reality.

This often leads to spiritual or metaphysical experiences that help reframe life priorities, beliefs, and worldviews. And if there’s anything that Donald Trump needs, it's a reframing of priorities. A single dose of LSD along with psychotherapy may be all that’s required for him to see that constantly monitoring TV and media for mentions of himself is not more important than attending national security briefings. It may allow him to see reality from other viewpoints, like those held by the Muslim refugees and Mexican immigrants he’s working so hard to keep out, who only want a chance at a better life.

While the descriptions of the subjective experience of ego dissolution are illuminating, neuroscience studies are revealing the cognitive underpinnings of the phenomenon. A 2016 study published in Current Biology, which used functional Magnetic Resonance Imaging (fMRI) to peer inside the brains of participants tripping on acid, discovered the neural mechanisms underlying temporary ego loss. They found that ego dissolution occurs when there is increased global connectivity between regions of the brain involved in higher cognition. This means that when participants were ‘tripping,’ communication between brain areas that are normally very distinct in their activity opened up, and the level of communication among these areas was positively correlated with the reported degree of ego dissolution experienced. Specifically, there was greater connectivity between sensory areas of the brain and a region associated with self-consciousness, called the frontoparietal cortex.

“This could mean that LSD results in a stronger sharing of information between regions, enforcing a stronger link between our sense of self and the sense of the environment and potentially diluting the boundaries of our individuality,” said Enzo Tagliazucchi of the Royal Netherlands Academy of Arts and Sciences in Amsterdam, the lead investigator of the study.

It’s also safe to experience ego dissolution through psychedelics, as long as you’re in an appropriate environment and under supervision. According to a study published in the Journal of Psychopharmacology in 2015, there is absolutely no connection between the use of LSD or psilocybin and mental health problems. While the parts of a trip that aren’t euphoric can be mentally challenging at best, and nightmarish at worst, the experience always passes. The difficulty and rigor of the mental journey may be a critical part of what makes it so enlightening and transformative.

I cannot imagine how scary a Trump trip could be, considering the many delusions he lives under, as well as the fact that his ego seems to influence his perception of virtually everything. I’m sure there is a lot of mental baggage to unpack, but I’m also certain that he’d come out of it a better person and a better president because of it—one that is more self-aware, compassionate, focused, and honest.

If we could somehow manage to get Trump to, in the words of LSD guru Timothy Leary, “Turn on, tune in, and drop out” with LSD-assisted therapy in a controlled, comfortable setting, we could put the world on a track toward a brighter future with a more enlightened leader.


This article was first published at Raw Story.

About the Author
Bobby Azarian, Ph.D., is a cognitive neuroscientist and science writer in the Washington, D.C. area.

https://www.psychologytoday.com/blog/mi ... sd-therapy
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Elvis » Sat Jun 03, 2017 4:04 pm

It’s Time to Resurrect the Counterculture Movement
The largest progressive mobilization since the Vietnam era offers a unique opportunity.
By Ira Chernus
April 17, 2017

Image
Women and allies fill the streets of New York City during the International Women’s Strike on March 8​, 2017. (Sipa USA via AP)


You could hear the deep sadness in the preacher’s voice as he named “the greatest purveyor of violence in the world today—my own government.” With those words, the Rev. Martin Luther King Jr. delivered a scathing indictment of America’s war in Vietnam. It was April 4, 1967.

His antiwar sermon seemed to signal a new high tide of opposition to a brutal set of American policies in Southeast Asia. Just 11 days later, unexpectedly large crowds would come out in New York and San Francisco for the first truly massive antiwar rallies. Back then, a protest of at least a quarter of a million seemed “yuge.”

King signaled another turning point by concluding his speech with “something even more disturbing”—something that would deeply disturb the developing antiwar movement as well. “The war in Vietnam,” he said, “is but a symptom of a far deeper malady within the American spirit.”

Many of those who gathered at antiwar rallies days later were already beginning to suspect the same thing. Even if they could actually force their government to end its war in Vietnam, they would be healing only a symptom of a far more profound illness. With that realization came a shift in consciousness, the clearest sign of which could be found in the sizable contingent of counterculture hippies who began joining those protests. While antiwar radicals were challenging the unjust political and military policies of their government, the counterculturists were focused on something bigger: trying to revolutionize the whole fabric of American society.

Why recall this history exactly 50 years later, in the age of Donald Trump? Curiously enough, King offered at least a partial answer to that question in his 1967 warning about the deeper malady. “If we ignore this sobering reality,” he said, “we will find ourselves…marching… and attending rallies without end.” The alternative? “We as a nation must undergo a radical revolution of values.”

Like many of my generation, I feel as if, in lieu of that radical revolution, I have indeed been marching and attending rallies for the last half-century, even if there were also long fallow periods of inactivity. (In those quiet times, of course, there was always organizing and activism going on behind the scenes, preparing for the next wave of marches and demonstrations in response to the next set of obvious outrages.)

If the arc of history bends toward justice, as King claimed, it’s been a strange journey, a bizarre twisting and turning as if we were all on some crazed roller-coaster ride.

The Trump era already seems like the most bizarre twist of all, leaving us little choice but to march and rally at a quickening pace for years to come. A radical revolution in values? Unless you’re thinking of Trump’s plutocrats and environment wreckers, not so much. If anything, the nation once again finds itself facing an exaggerated symptom of a far deeper malady. Perhaps one day, like the antiwar protesters of 1967, anti-Trump protesters will say: If the American system we live under can create this atrocity, there must be something wrong with the whole thing.

But that’s the future. At present, the resistance movement, though as unexpectedly large as the movement of 1967, is still focused mainly on symptoms, the expanding list of inhumane 1 percent policies the Republicans (themselves in chaos) are preparing to foist on the nation. Yet to come up are the crucial questions: What’s wrong with our system? How could it produce a President Trump, a Republican hegemony, and the society-wrecking policies that go with them both? What would a radically new direction mean and how would we head there?

In 1967, antiwar activists were groping their way toward answers to similar questions. At least we have one advantage. We can look back at their answers and use them to help make sense of our own situation. As it happens, theirs are still depressingly relevant because the systemic malady that produced the Vietnam War is a close cousin to the one that has now given us President Trump.


Diagnosing Our Deep Sickness

The ’60s spawned many analyses of the ills of the American system. The ones that marked that era as revolutionary concluded that the heart of the problem was a distinctive mode of consciousness—a way of seeing, experiencing, interpreting, and being in the world. Political and cultural radicals converged, as the historian Todd Gitlin has observed, in their demand for a transformation of “national if not global (or cosmic) consciousness.”

Nor was such a system uniquely American, they discovered. It was nothing less than the hallmark of Western modernity.

In exploring the nature of that “far deeper malady,” Martin Luther King, for instance, turned to the European philosopher Martin Buber, who found the root of that consciousness in modernity’s “I-It” attitude. From early childhood, he suggested, we learn to see other people as mere objects (“its”) with no inherent relation to us. In the process, we easily lose sight of their full humanity. That, in turn, allows us free rein to manipulate others (or as in Vietnam simply destroy them) for our own imagined benefit.

King particularly decried such dehumanization as it played itself out in American racism: “Segregation substitutes an ‘I-it’ relationship for the ‘I-thou’ relationship and ends up relegating persons to the status of things.” But he condemned it no less strongly in the economic sphere, where it affected people of all races. “The profit motive, when it is the sole basis of an economic system,” he said, “encourages a cutthroat competition and selfish ambition that inspire men to be more I-centered than thou-centered…. Capitalism fails to realize that life is social.”

Another influential thinker of that era was a German-American philosopher, Herbert Marcuse. (Some radicals even marched in rallies carrying signs reading “Marx, Mao, Marcuse.”) For him, the dehumanization of modernity was rooted in the way science and technology led us to view nature as a mere collection of “things” having no inherent relation to us—things to be analyzed, controlled, and, if necessary, destroyed for our own benefit.

Capitalists use technology, he explained, to build machines that take charge both of the workers who run them and of aspects of the natural world. The capitalists then treat those workers as so many things, not people. And the same hierarchy—boss up here, bossed down there—shows up at every level of society, from the nuclear family to the international family of nations (with its nuclear arsenals). In a society riddled with structures of domination, it was no accident that the US was pouring so much lethal effort into devastating Vietnam.

As Marcuse saw it, however, the worst trick those bosses play on us is to manipulate our consciousness, to seduce us into thinking that the whole system makes sense and is for our own good. When those machines are cranking out products that make workers’ lives more comfortable, most of them are willing to embrace and perpetuate a system that treats them as dominated objects.

Marcuse would not have been surprised to see so many workers voting for Donald Trump, a candidate who built his campaign on promises of ever more intensified domination—of marginalized people at home, of “bad hombres” needing to be destroyed abroad, and, of course, of nature itself, especially in the form of fossil fuels on a planet where the very processes he championed ensured a future of utter devastation.

One explanation for the electoral success of Trump was the way he appealed to heartland white working-class voters who saw their standard of living and sense of social status steadily eroding. Living in a world in which hierarchy and domination are taken for granted, it’s hardly surprising that many of them took it for granted as well that the only choice available was either to be a dominator or to be dominated. Vote for me, the billionaire businessman (famed for the phrase “You’re fired!”) implicitly promised and you, too, will be one of the dominators. Vote against me and you’re doomed to remain among the dominated. Like so many other tricks of the system, this one defied reality but worked anyway.

Many Trump voters who bought into the system will find themselves facing even harsher domination by the 1 percent. And as the Trumpian fantasy of man dominating nature triggers inevitable 21st-century blowback on a planetary scale, count on growing environmental and social disasters to bring disproportionate pain to those already suffering most under the present system. In every arena, as Marcuse explained back in the 1960s, the system of hierarchy and domination remains self-perpetuating and self-escalating.


“The Long and Bitter But Beautiful Struggle for a New World”

What’s the remedy for this malady, now as lethally obvious at home as it once was in Vietnam?

“The end of domination [is] the only truly revolutionary exigency,” Marcuse wrote. True freedom, he thought, means freeing humanity from the hierarchical system that locks us into the daily struggle to earn a living by selling our labor. Freedom means liberating our consciousness to search for our own goals and being able to pursue them freely. In Martin Luther King’s words, freedom is “the opportunity to fulfill my total capacity untrammeled by any artificial barrier.”

How to put an end not only to America’s war in Vietnam, but to a whole culture built on domination? King’s answer on that April 4th was deceptively simple: “Love is somehow the key that unlocks the door…. The first hope in our inventory must be the hope that love is going to have the last word.”

The simplicity in that statement was deceptive because “love” is itself such a complicated word. King often explained that the Greeks had three words for love: eros (“aesthetic or romantic love”), philia (“friendship”), and agape (“self-sacrificing devotion to others”). He left no doubt that he considered agape far superior to the other two.

The emerging counterculture of those years certainly agreed with him on the centrality of love to human liberation. After all, it was “the love generation.” But its mantra—“If it feels good, do it”—made King’s rejection of eros in the name of self-negating agape a non-starter for them.

King, however, offered another view of love, which was far more congenial to the counterculture. Love unites whatever is separated, he preached. This is the kind of love that God uses in his work. We, in turn, are always called upon to imitate God and so to transform our society into what King called a “beloved community.”

Though few people at the time made the connection, King’s Christian understanding of love was strikingly similar to Marcuse’s secular view of erotic love. Marcuse saw eros as the fulfillment of desire. He also saw it as anything but selfish, since it flows from what Freud called the id, which always wants to abolish ego boundaries and recover that sense of oneness with everything we all had as infants.

When we experience anyone or anything erotically, we feel that we are inherently interconnected, “tied together in a single garment of destiny,” as King so eloquently put it. When boundaries and separation dissolve, there can be no question of hierarchy or domination.

Every moment that hints at such unification brings us pleasure. In a revolutionary society that eschews structures of domination for the ideal of unification, all policies are geared toward creating more moments of unity and pleasure.

Think of this as the deep-thought revolution of the ’60s: Radically transformed minds would create a radically transformed society. Revolutionaries of that time were, in fact, trying to wage the very utopian struggle that King summoned all Americans to in his April 4 speech: “the long and bitter but beautiful struggle for a new world.”


50 Years Later: The Thread That Binds

At this very moment 50 years ago, a movement resisting a brutal war of domination in a distant land was giving birth to a movement calling for the creation of a new consciousness to heal our ailing society. Will the resistance movement of 2017 head in a similar direction?

At first glance, it seems unlikely. After all, ever since the Vietnam War ended, progressives have had a tendency to focus on single issues of injustice or laundry lists of problems. They have rarely imagined the American system as anything more than a collection of wrong-headed policies and wrong-hearted politicians. In addition, after years of resisting the right wing as it won victory after victory, and of watching the Democrats morph into a neoliberal crew and then into a failing party with its own dreary laundry lists of issues and personalities, the capacity to hope for fundamental change may have gone the way of Herbert Marcuse and Martin Luther King.

Still, for those looking hard, a thread of hope exists. Today’s marches, rallies, and town halls are packed with veterans of the ’60s who can remember, if we try, what it felt like to believe we were fighting not only to stop a war but to start a revolution in consciousness. No question about it, we made plenty of mistakes back then. Now, with so much more experience (however grim) in our memory banks, perhaps we might develop more flexible strategies and a certain faith in taking a more patient, long-term approach to organizing for change.

Don’t forget as well that, whatever our failings and the failings of other past movements, we also have a deep foundation of victories (along with defeats) to build on. No, there was no full-scale revolution in our society—no surprise there. But in so many facets of our world, advances happened nonetheless. Think of how, in those 50 years just past, views on diversity, social equality, the environment, health care, and so many other issues, which once existed only on the fringes of our world, have become thoroughly mainstream. Taken as a whole, they represent a partial but still profound and significant set of changes in American consciousness.

Of course, the ’60s not only can’t be resurrected, but shouldn’t be. (After all, it should never be forgotten that what they led to wasn’t a dreamed of new society but the “Reagan revolution”—as the arc of justice took the first of its many grim twists and turns.) At best, the ’60s critique of the system would have to be updated to include many new developments.

Even the methods of those ’60s radicals would need major revisions given that our world, especially of communication, now relies so heavily on blindingly fast changes in technology. But every time we log on to the Internet and browse the web, it should remind us that—shades of the past—across this embattled Earth of ours, we’re all tied together in a single worldwide web of relations and of destiny. It’s either going to be one for all and all for one, or it’s going to be none for 7.4 billion on a planet heading for hell.

Today is different, too, because our movement was not born out of protest against an odious policy, but against an odious mindset embodied in a deplorable person who nonetheless managed to take the Oval Office. He’s so obviously a symptom of something larger and deeper that perhaps the protesters of this generation will grasp more quickly than the radicals of the Vietnam era that America’s underlying disease is a destructive mode of consciousness (and not just a bad combover).

The move from resisting individual policies to transforming American consciousness may already have begun in small ways. After all, “love trumps hate” has become the most common slogan of the progressive movement. And the word “love” is being heard in hard-edged political discourse, not only on the left but among mainstream political voices like Van Jones and Cory Booker. Once again, there is even talk of “revolutionary love.”

Of course, the specific policies of the Republicans and this president (including his developing war policies) must be resisted and the bleeding of the immediate moment staunched. Yet the urgent question of the late 1960s remains: What can be done when there are so many fronts on which to struggle and the entire system demands constant vigilant attention? In the age of a president who regularly sucks all the air out of the room, how do we even talk about all of this without being overwhelmed?

In many ways, the current wave of regressive change and increasing chaos in Washington should be treated as a caricature of the system that we all have been living under for so long. Turn to that broader dimension and the quest for a new consciousness may prove the thread that, though hardly noticed, already ties together the many facets of the developing resistance movement.

The largest mobilization for progressive politics since the Vietnam era offers a unique opportunity to go beyond simply treating symptoms to start offering cures for the underlying illness. If this opportunity is missed, versions of the same symptoms are likely to recur, while unpredictable new ones will undoubtedly emerge for the next 50 years, and, as Martin Luther King predicted, we will go on marching without end. Surely we deserve a better future and a better fate.


Ira Chernus Ira Chernus is a professor of religious studies at the University of Colorado at Boulder and author of Apocalypse Management: Eisenhower and the Discourse of National Insecurity. Read more of his writing on Israel, Palestine and American Jews on his blog.

https://www.thenation.com/article/its-t ... -movement/

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Elvis » Sat Jun 03, 2017 4:10 pm

In Praise of the Counterculture
Published: December 11, 1994

Generational bonding experiences have always been important in American life. Civil War veterans kept meeting until time scythed down the last of them. The Depression shaped the economic dreams, and fears, of millions of young couples and their children. People who fought in World War II have moved through history with a fortifying set of common memories. So have the children born to them during and shortly after that war.

This last group profoundly altered the way Americans think about their inner lives, their fellow citizens, the earth upon which we live and the process by which older citizens in Washington decide when and where young Americans die in combat.

Now, in an excess of Republican triumphalism, the party's new leaders have decided to make "counterculture" into a pejorative. What flapdoodle. Only a few periods in American history have seen such a rich fulfillment of the informing ideals of personal freedom and creativity that lie at the heart of the American intellectual tradition. Like many of his elders, Representative Newt Gingrich may prefer a stricter regimen of social conformity and religious observance.

But the millions of Americans who incorporated the cultural ideals of the Sixties and the decade's healthy spirit of political activism are foolish to abandon the high ground because of his post-election slanging. Certainly the excesses of the decade are easy to parody, and its summery, hedonistic ethos then and now reduced modern puritans to fits of twisting discomfort. America is still close enough to the frontier experience of relentless work and danger to view any kind of fun with suspicion.

No true historian, however, can believe that it is possible to repudiate so large a cultural event in a nation's history, or to dismiss its seminal political events as a "McGovern-nik" aberration.

The 60's spawned a new morality-based politics that emphasized the individual's responsibility to speak out against injustice and corruption. It was this renewed sense of responsibility that led enough people to raise their voices to end America's most disastrous foreign military adventure, the Vietnam War. On this level, the Sixties saw an exercise in mass sanity in which a nation's previously voiceless citizens -- its young -- overturned a war policy that was, in fact, deranged.

The spirit of the age, like the tactics of the antiwar movement, was shaped by the civil rights movement. Its lessons of citizen empowerment, to use the 90's term, led to the progress of the environmental, women's and gay rights movements. The counterculture, in sum, produced a renewal of the Thoreauvian ideal of the clear, defiant voice of the dissenting citizen.

There was another empowering aspect of the counterculture's confrontation with the Washington monolith. Those days produced the sad wisdom, now indispensable in American politics, that the Government will lie to protect its interests and that constant vigilance is necessary to keep it honest.

The influence of 60's individualism was not limited to politics. It fostered a psychological movement that, while it burdened our shelves with tomes of psychobabble, also enabled people in emotional torment to ask for help without being stigmatized. It gave people in dead or abusive relationships permission to break out.

Would many Americans truly like to imagine a society returned to the dictatorship of the majority culture? Would they like to go back to the days of blatant, sanctioned discrimination against African-Americans and women, to a world deprived of all the 60's ingredients that still simmer in the cultural stew, including an American music that has become a global language?

We think not. For one thing, there are too many Republicans who are also Grateful Dead fans or, for that matter, divorced, ex-potheads and opponents of state-regulated prayer and abortion.

At its essence, the counterculture was about one of conservatives' favorite words: values. It was a repudiation of the blind obedience and reflexive cynicism of politics as usual. It was about exposing hypocrisy, whether personal or political, and standing up to irrational authority. As in any large movement, it accommodated its share of charlatans and sociopaths. But it is part of us, a legacy around which Americans can now unite, rather than allow themselves to be divided.

http://www.nytimes.com/1994/12/11/opini ... lture.html
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Sun Jun 04, 2017 9:04 am

Full Disclosure/My Positionality on New Age!

Image

PEGI EYERS

In the process of researching my new book Ancient Spirit Rising: Reclaiming Your Roots & Restoring Earth Community I came across many studies, books and dialogues that contributed to my unpacking of New Age Spirituality. A major part of my research was to examine the widespread practice of “shamanic” identity theft and the appropriation of cultural and spiritual property from Turtle Island First Nations, which stems directly from the New Age World. Under the guise of self-development modalities and “transformational” or “enlightenment” themes, a myriad of other questionable beliefs and practices have transpired in the past 40 years including:

Delusional thinking,
magical thinking,
cult mentalities,
conspiracy theories,
reliance on urban myth,
a misguided belief in a fin-de-siècle “ascension” or “golden age” fiction,
a misguided belief that somehow spiritual forces created our aspiritual materialistic society,
living in a fantasy world,
narcissism,
self-aggrandisment,
spiritual bypassing,
solipsism, and
perspectivism (assuming others share your worldview).


Also present in alarming proportions are:

Guru adoration,
co-dependency,
preying on the gullible, the innocent and the mentally ill,
deceiving and disempowering gullible people by doling out readily-available information to keep them “on the hook” and center the New Ager as the Guru or spiritual authority,
presenting dreams, visions, delusions and UPG (unverified personal gnosis) as fact,
a prevailing attitude of spiritual materialism i.e. grazing at the “spiritual buffett” or shopping at the capitalist-driven “spiritual supermarket,”
mistaking the acquisition of “spiritual tools” and “flavour of the moment” workshops for the spiritual path itself,
racism,
a belief in white supremacy,
the arrogance of cultural appropriation,
ignorance of one’s own positionality from having white privilege and entitlement,
ignorance of other ethnocultural groups (including those being appropriated from),
the stereotyping and fetishizing of indigenous people as the “exotic other,”
a “holier than thou” complex that precludes any engagement with the political process or social justice,
wacky theories,
and wrong-headed universalist themes such as “we are all one.”



These are just a few of the many dysfunctions that continue to plague the modern New Age “spiritual seeker” experience.


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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Jun 09, 2017 7:58 am

https://www.theglobeandmail.com/news/na ... e35246519/


Doctors tortured patients at Ontario mental-health centre, judge rules

SEAN FINE - JUSTICE WRITER
The Globe and Mail
Published Wednesday, Jun. 07, 2017 9:01PM EDT


Image
Danny Joanisse, seen in his home in Niagara Falls, Ont., on Wednesday, was a patient at the Oak Ridge division of the Penetanguishene mental-health centre off and on for years, and says he suffered severe abuse.


Patients at a maximum-security mental-health facility in Ontario were tortured by medical doctors over a 17-year period in unethical and degrading human experiments, a judge has ruled in a lawsuit.

The techniques used on the patients between 1966 and 1983 included solitary confinement, as treatment and as punishment; the administration of hallucinogens and delirium-producing drugs, including LSD; and brainwashing methods developed by the CIA, according to Justice Paul Perell of the Ontario Superior Court of Justice.

Some of the patients at the Oak Ridge division of the Penetanguishene mental-health centre in central Ontario had been charged with crimes such as rape, murder and child abuse, and had been found not guilty by reason of insanity; others had simply been committed by their doctors. The Oak Ridge doctors contended that with intensive therapy the patients could someday be freed. An estimated 1,260 patients spent time in the program between roughly 1965 and 1979.

Justice Perell did not find that the doctors acted out of cruelty or malice. Nor did he find that they breached medical standards of the day. But torture is a timeless wrong, he suggested.

“I appreciate that apart from professional renown and advancement, there was no self-serving gratification for the Defendant physicians at the expense of the Plaintiffs,” Justice Perell wrote in his ruling this month. But “it is a breach of a physician’s ethical duty to physically and mentally torture his patients even if the physician’s decisions are based on what the medical profession at the time counts for treatment for the mentally ill.”

A spokeswoman for the Ontario Attorney General, and the lawyers for the two doctors who are being sued, Elliott Barker and Gary Maier, declined to comment while the matter is before the court.

Barring an appeal, the next stage of the drawn-out lawsuit, launched in 2000, will be to determine the harm done to the 31 individuals who are suing, and what damages they are owed. At this point, they have not requested a specific amount.

The ruling comes as correctional authorities across Canada discuss national guidelines for solitary confinement, which they call segregation, and as several legal challenges to the practice are under way in the courts.

Lawyers for the government and the doctors had asked for the lawsuit to be dismissed because the statutes of limitations on medical malpractice claims ranged from six months to four years. But Justice Perell said the doctors had breached their “fiduciary duty” – the obligations that individuals have when they hold power over another – which wasn’t covered by a limitations period when the former patients sued.

Danny Joanisse, now 61, was placed in Oak Ridge just before turning 15, and spent most of the next 34 years inside. One part of his treatment for his borderline personality disorder was “the Capsule Program,” in which up to seven patients were cuffed to one another and placed naked in a small, windowless, continually lit room for days on end, and given food through a straw in the wall.

In an interview, Mr. Joannise described rebelling and being placed in solitary confinement for several days at a time. He said he was tied up in a “turkey” position, with his ankles cuffed to each other and tied to his waist, and left in that position for two weeks. “The pain was unbearable,” he said. “All I know is, I’ll never get back what I lost.”

Joel Rochon of Toronto, one of the lawyers who represented the former patients, said the decision “highlights the importance of holding physicians, and the governments that employ them, accountable for breaches of fiduciary duties toward vulnerable populations, notwithstanding the passage of time.”

The doctors being sued said the aim was to force the patients to undergo self-discovery and take responsibility for their behaviour; the drugs were intended to remove their defence mechanisms. Dr. Barker himself, in a paper he published in 1968, raised the spectre of Nazi experiments on human beings and said his own experiments were different.

“If the process were one of eradicating a set of disapproved ideas and washing in different social values, then we would be committing offences as grievous as those involved in setting up the Third Reich – indeed, the more sinister, because of their subtlety.” The difference, he wrote, was that the patients had not chosen their values. “On the other hand, if our patients did not choose to deviate from society’s norms, but rather were driven to such deviations by internal unresolved conflicts, then we should help them to resolve such conflicts by every means at our disposal, including force, humiliation and deprivation, if necessary.”

Justice Perell was clearly appalled by the paragraph. He opened his ruling with an excerpt from the Hippocratic Oath, and then contrasted it with Dr. Barker’s paragraph. He returned to it in discussing a 1978 report commissioned by the Ontario Ombudsman, based on 36 hours spent at the centre over three visits, that found “the impossible is apparently happening – psychopaths are being treated with success.” Justice Perell commented dryly: “They apparently agreed … that force, humiliation, deprivation and offences more sinister and grievous than those involved in setting up the Third Reich would help the patients to resolve the internal conflicts that had driven them to deviate from society’s norms.”

The ruling’s application to current cases of solitary confinement is unclear. Correctional officials are not typically seen by courts as being in a fiduciary relationship with prisoners – but there are exceptions, such as when the prisoners are mentally ill, according to Efrat Arbel, who teaches at the University of British Columbia’s Allard School of Law.

“Where mental disability is at issue, and where the facts of the case show not just the expectation of trust but also a profound power imbalance … it is my opinion that a fiduciary relationship can, in some cases, be established,” she said in an e-mail.

Lisa Kerr, who teaches at Queen’s University law school, read the ruling at The Globe’s request and called it a “grim reminder of the risks of abuse in closed institutional settings, where notions of justified treatment of inmates can become very twisted. The case reminds us of the need for strict legal standards and oversight over all aspects of institutional life, but particularly over any internal form of ‘segregation,’ ‘punishment’ or ‘treatment.’”
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Jun 09, 2017 4:05 pm

The Secrets of Oak Ridge


https://www.youtube.com/watch?v=879UUw4u9q8


Allegations of treatment with LSD, sleep deprivation, torture. The painful legacy of an Ontario psychiatric facility. Reg Sherren reports.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jun 14, 2017 9:28 am

Remembering Anita Pallenberg:




American Dream » Wed Feb 20, 2008 1:14 am wrote:Without further ado, we begin this journey - for no particular reason - with the aforementioned Phil Hartman, who was a highschool friend of Lynette "Squeaky" Fromme, who later became a disciple of Charlie Manson, a jailhouse correspondent of John Hinckley, and the attempted assassin of President Gerald Ford, who was once a roommate of modeling entrepreneur Harry Conover, whose wife was the infamous Candy Jones, who was 'treated' by CIA-linked hypnotist William Jennings Bryan, who also 'treated' the purported Boston Strangler, Albert DeSalvo, whose name was written repetitively throughout the diaries of Sirhan Sirhan, who was also 'treated' by Bryan, who served as the technical director on The Manchurian Candidate, which was directed by John Frankenheimer, at whose beach house a dinner was held on June 5, 1968 whose attendees included "Mama" Cass Elliot, Roman Polanski, and Sharon Tate, who was killed just over a year later by followers of Charlie Manson, whose music was recorded by Doris Day's son, music producer Terry Melcher, who lived with girlfriend Candace Bergen at 10050 Cielo Drive the year before it became a slaughterhouse after being rented by Polanski, who initially was slated to pen the screenplay for Day of the Dolphin, which purported to tell the story of Dr. John Lilly, who was a friend of Timothy Leary, whose Mellon family-owned Millbrook estate was frequently visited by Dr. Max "Feelgood" Jacobson, who once 'treated' Judy Garland and who served as the personal physician of John Kennedy, whose assassination prompted the shelving of the film The Manchurian Candidate by its star, Frank Sinatra, who was a frequent companion of fellow 'Brat Packer' Sammy Davis, Jr., who was an acknowledged member of Anton LaVey's Church of Satan, from where Manson recruited killers Bobby "Cupid" Beausoleil and Susan "Sexy Sadie" Atkins, who confessed to her cellmates that she had stabbed to death actress Sharon Tate, who was inducted into witchcraft on the set of the Polanski-directed film The Fearless Vampire Killers by Alexander "King of the Witches" Saunders, who received 'training' as a child from Aleister Crowley, whose followers included Anton LaVey and fellow Church of Satan member Kenneth Anger, who was the roommate (and probable lover) of Family member Bobby Beausoleil, who once appeared in an underground film titled Mondo Hollywood, which also featured hairdresser and Manson victim Jay Sebring, who was a former lover of Sharon Tate, who was a friend of a wealthy widow named Charlene Caffritz, who played host to - and filmed the exploits of - Charlie and some of his girls, who also lived for a time with Beach Boy Dennis Wilson, who recorded a song penned by Charlie, who was an occasional member of the entourage of Mama Cass, who was listed as a defense witness for Charlie's trial (but never called), as was her Mamas and the Papas band-mate John Phillips, who was close to Polanski, Tate, Melcher, Mick Jagger, Keith Richards, Cass Elliot, and film producer Robert Evans, who was working with - and very likely contracted the execution killing of - Roy Radin, whose assistant was Michael DeVinko aka Mickie DeVinko aka Mickie Deans, who married - just a few months before her untimely death - Wizard of Oz star Judy Garland, who as a teen was flooded with phone messages and telegrams by admirer Oscar Levant, whose dead body was found by Candace Bergen, who - as a photojournalist for Life magazine - covered the preempted presidential campaign of Robert Kennedy, who was romantically linked to Marilyn Monroe, who was also linked to Anton LaVey, who appeared in Kenneth Anger's Invocation of My Demon Brother (released in August of 1969) along with Bobby Beausoleil, Mick Jagger and Keith Richards, who was a guest at the 1968 London wedding of Sharon Tate to Roman Polanski, who - during a nude photo shoot - molested a thirteen-year-old girl at the home of Jack Nicholson, who was a friend of Cass Elliot, as were Robert Evans and Manson victims Jay Sebring, Voytek Frykowski and Abigail Folger, who provided funding for the Himalayan Academy, which Kenneth Anger helped form with Timothy Leary, who was at the side of the stage at the 1969 Altamont concert where - while the Rolling Stones played the Process Church-inspired Sympathy for the Devil* - a fan was killed on film by the Hell's Angels, who had been romanticized and transformed into anti-establishment heroes in the film Scorpio Rising by Kenneth Anger and the book Hell's Angels by Hunter S. Thompson, both of whom have been accused of making snuff films** for private collectors, which was also a favorite pastime of Charlie Manson, one of whose underage recruits was Didi Lansbury, who had written permission to travel with Charlie from her mother, Angela Lansbury, who starred as the control agent in The Manchurian Candidate, which was based on the novel of the same name by Richard Condon, who once served as a publicist for Walt Disney, who once owned the home where the Manson Family slaughtered Leno LaBianca and wife Rosemary, who was involved in the trafficking of drugs, as were many of those in this twisted saga, including Charles Manson, victims Voytek Frykowski and Abigail Folger, John Phillips and Kenneth Anger, who was a huge fan of the dark and violent imagery of the Rosicrucian-inspired, L. Frank Baum-penned Oz books, which inspired the band The Magick Powerhouse of Oz, which was led by Bobby Beausoleil, who was also at one time in the band Love with Arthur Lee, four of whose members later turned up dead or missing and presumed dead, as did Charlene Caffritz, Cass Elliot (who allegedly choked on a sandwich in 1974), Dennis Wilson (who allegedly drowned on December 28, 1983), and Gram Parsons, whose corpse was stolen and burned at Joshua Tree on the autumnal equinox of 1973 by his band's road manager, Phil Kaufman, who was a good friend from prison of Charlie Manson, who met (at Cass Elliot's house) and received money from victim Abigail Folger, who also funded Kenneth Anger, who at various times lived with both Jimmy Page (who purchased Crowley's home and many of his artifacts) and Keith Richards & Anita Pallenberg, whose home - in 1979 - yielded the body of a teenager who had been shot to death, as was John Lennon the next year by Mark David Chapman, who shortly before doing so met with - and offered a gift of live bullets to - Kenneth Anger, whose films were cited as a major influence by photographer Robert Mapplethorpe, who was implicated by witnesses in the Halloween 1981 execution killing of New York photographer Ronald Sisman (a close associate of Roy Radin), who was reportedly in possession of a snuff film of one of the Son of Sam murders, which were allegedly committed by David Berkowitz, who from prison accurately described the Sisman killing before it happened and who took the fall for the Son of Sam murders to cover up the involvement of others, including possibly Roy Radin and wealthy art dealer Andrew Crispo, who admitted being present at the site of a ritual murder which was committed by a man named Bernard LeGeros, who was the son of a State Department official, as was Pic Dawson, who was a regular member of the entourage of Cass Elliot, as was a one-time bodyguard of publisher Larry Flynt named Bill Mentzer, who was convicted of killing Radin and who was suspected of involvement in numerous other contract murders, including some of those attributed to David Berkowitz, who was 'examined' by psychiatrist/hypnotist Daniel Schwartz, as was Mark David Chapman, who was obsessed with the film The Wizard of Oz and the book The Catcher in the Rye, which was written by reclusive author J.D. Salinger, who served in the OSS with Henry Kissinger, who was a close adviser to Gerald Ford, who once met and shook hands with Mark David Chapman, who was 'examined' by psychiatrist/hypnotist Bernard Diamond, who also 'examined' Sirhan Sirhan, who had connections to the Process Church, as did many of those ensnared in this sordid web, including Kenneth Anger, John Phillips, Roy Radin, David Berkowitz and Charlie Manson, who attended a New Year's Eve party at the home of John Phillips, who wrote the siren song of the 'Summer of Love,' bringing thousands of hippies and flower children streaming into San Francisco and into the hands of such figures as Louis "Dr. Jolly" West, Anton LaVey, Charlie Manson, Bobby Beausoleil, Timothy Leary and Kenneth Anger, who - just three days after the suspicious death of Rolling Stone Brian Jones - filmed the Hell's Angels stomping the crowd at a 1969 Stones concert in London, just five months before they did the very same thing to the crowd at Altamont, which was organized by San Francisco attorney Melvin Belli, who consulted with F. Lee Bailey whilst the latter was busily railroading Albert DeSalvo and later consulted with Richard "The Night Stalker" Ramirez, who was offered an honorary membership in the Church of Satan by Anton LaVey's daughter Zeena, who along with boyfriend Nickolas Schreck staged an event on 8-8-88 celebrating the slaughter of the victims of the Manson Family, who some researchers believe were involved in the murders attributed to the "Zodiac," who called and sent correspondence to Melvin Belli, whose clients included the widow of Hermann Goering and Jack Ruby, who assassinated Lee Harvey Oswald, the purported assassin of John Kennedy, whose brother Robert was romantically linked to Jayne Mansfield, as was Anton LaVey, who served as Roman Polanski's technical director on the 1968 film Rosemary's Baby, which was set in New York's Dakota Apartments, where John Lennon was gunned down by Mark David Chapman, who shared a fixation on The Catcher in the Rye with failed assassin John Hinckley, Jr., who stalked actress Jodie Foster, who is working on a film biography of Leni Riefenstahl, who was met by - and admired by - fellow filmmaker Kenneth Anger, who laced his film Scorpio Rising with Nazi imagery, including the prominent use of swastikas, not unlike the one carved into the forehead of Charlie Manson, who - at the Cielo Drive home of Polanski and Tate - had a chance meeting with Nancy Sinatra, the daughter of Frank Sinatra, who was married to actress Mia Farrow, who starred in the Polanski-directed Rosemary's Baby, which was produced by Robert Evans, a friend of Henry Kissinger, who was the righthand man of President Richard Nixon, whose election was ensured by the assassination of Robert Kennedy by Sirhan Sirhan, who was yet another client of Melvin Belli, as were the Hell's Angels and Nazi-collaborator Errol Flynn, who made two films with Ronald Reagan, who was an occasional visitor to the childhood home of Candace Bergen, who - as a photojournalist - chronicled the short-lived administration of Gerald Ford, who married one of his friend Harry Conover's 'Covergirls,' who later opened the Betty Ford Center, where various celebrities in and out of this web routinely check in for tune-ups.


By: David McGowan

From: http://www.davesweb.cnchost.com/wtc13.html

Celluloid Heroes: Part II
or: The Tangled Web of Charlie Manson
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jun 15, 2017 10:12 am

There Is No Civilization, There is No Wild. There Is Only You and Me.


Editor’s Note: As fans of Dr. Bones on twitter and facebook might know our resident Conjurer was recently blown out of his mind on what Gods & Radicals can only assume to be highly illegal substances. This draft was sent to us with almost an hour and a half of audio, several hand drawn images, and a series of photographs in what we assume to be Dr. Bones…well, we aren’t exactly sure what’s going on but have serious doubts the alligator skulls were ethically sourced. Gods & Radicals in no way endorses buying high-powered hallucinogens off the Dark Web and patently refuses Bones’ calls to “send him $400 to help get some things going down here. If the rednecks get a taste of this stuff they’ll be shitting rainbows and communism for generations.”

The following text is presented as we received it in the hopes that readers will be able to make sense of it. Those inclined to help Dr. Bones further his drug habit and firearms purchases should consider buying his book.


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https://godsandradicals.org/2017/06/15/ ... ou-and-me/
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Jun 16, 2017 9:56 am

California- profit on the burning shore!


Ursula K. Le Guin

A Non-Euclidean View of California as a Cold Place to Be

Robert C. Elliott died in 1981 in the very noon of his scholarship, just after completing his book The Literary Persona. He was the truest of teachers, the kindest of friends. This paper was prepared to be read as the first in a series of lectures at his college of the University of California, San Diego, honoring his memory.

We use the French word lecture, “reading,” to mean reading and speaking aloud, a performance; the French call such a performance not a lecture but a conference. The distinction is interesting. Reading is a silent collaboration of reader and writer, apart; lecturing, a noisy collaboration of lecturer and audience, together. The peculiar patchwork form of this paper is my attempt to make it a “conference,” a performable work, a piece for voices. The time and place, a warm April night in La Jolla in 1982, are past, and the warm and noisy audience must be replaced by the gentle reader; but the first voice is still that of Bob Elliott.

In The Shape of Utopia, speaking of our modern distrust of utopia, he said,

If the word is to be redeemed, it will have to be by someone who has followed utopia into the abyss which yawns behind the Grand Inquisitor’s vision, and who then has clambered out on the other side.[1]


That is my starting point, that startling image; and my motto is:

Usà puyew usu wapiw!

We shall be returning to both, never fear; what I am about here is returning.

In the first chapter of The Shape of Utopia, Bob points out that in the great participatory festivals such as Saturnalia, Mardi Gras, or Christmas, the age of peace and equality, the Golden Age, may be lived in an interval set apart for it, a time outside of daily time. But to bring perfect communitas into the structure of ordinary society would be a job only Zeus could handle; or, “if one does not believe in Zeus’s good will, or even in his existence,” says Bob, it becomes a job for the mind of man.

Utopia is the application of man’s reason and his will to the myth [of the Golden Age], man’s effort to work out imaginatively what happens — or might happen — when the primal longings embodied in the myth confront the principle of reality. In this effort man no longer merely dreams of a divine state in some remote time: he assumes the role of creator.[2]


Now, the Golden Age, or Dream Time, is remote only from the rational mind. It is not accessible to euclidean reason; but on the evidence of all myth and mysticism, and the assurance of every participatory religion, it is, to those with the gift or discipline to perceive it, right here, right now. Whereas it is of the very essence of the rational or Jovian utopia that it is not here and not now. It is made by the reaction of will and reason against, away from, the here-and-now, and it is, as More said in naming it, nowhere. It is pure structure without content; pure model; goal. That is its virtue. Utopia is uninhabitable. As soon as we reach it, it ceases to be utopia. As evidence of this sad but ineluctable fact, may I point out that we in this room, here and now, are inhabiting utopia.

I was told as a child, and like to believe, that California was named “The Golden State” not just for the stuff Sutter found but for the wild poppies on its hills and the wild oats of summer. To the Spanish and the Mexicans I gather it was the boondocks; but to the Anglos it has been a true utopia: the Golden Age made accessible by willpower, the wild paradise to be tamed by reason; the place where you go free of the old bonds and cramps, leaving behind your farm and your galoshes, casting aside your rheumatism and your inhibitions, taking up a new “life style” in a not-here-not-now where everybody gets rich quick in the movies or finds the meaning of life or anyhow gets a good tan hang-gliding. And the wild oats and poppies still come up pure gold in cracks in the cement we have poured over utopia.

In “assuming the role of the creator” we seek what Lao Tzu calls “the profit of what is not,” rather than participating in what is. To reconstruct the world, to rebuild or rationalize it, is to run the risk of losing or destroying what in fact is.

After all, California was not empty when the Anglos came. Despite the efforts of the missionaries, it was still the most heavily populated region in North America.

What the Whites perceived as a wilderness to be “tamed” was in fact better known to human beings than it has ever been since: known and named. Every hill, every valley, creek, canyon, gulch, gully, draw, point, cliff, bluff, beach, bend, good-sized boulder, and tree of any character had its name, its place in the order of things. An order was perceived, of which the invaders were entirely ignorant. Each of those names named, not a goal, not a place to get to, but a place where one is: a center of the world. There were centers of the world all over California. One of them is a bluff on the Klamath River. Its name was Katimin. The bluff is still there, but it has no name, and the center of the world is not there. The six directions can meet only in lived time, in the place people call home, the seventh direction, the center.

But we leave home, shouting Avanti! and Westward Ho!, driven by our godlike reason, which chafes at the limited, intractable, unreasonable present, and yearns to free itself from the fetters of the past.

“People are always shouting they want to create a better future,” says Milan Kundera, in The Book of Laughter and Forgetting

It’s not true. The future is an apathetic void of no interest to anyone. The past is full of life, eager to irritate us, provoke and insult us, tempt us to destroy or repaint it. The only reason people want to be masters of the future is to change the past.[3]


And at the end of the book he talks to the interviewer about forgetting: forgetting is

The great private problem of man: death as the loss of the self. But what is this self? It is the sum of everything we remember. Thus, what terrifies us about death is not the loss of the future but the loss of the past.[4]


And so, Kundera says, when a big power wants to deprive a small one of its national identity, of its self-consciousness, it uses what he calls the “method of organized forgetting.”

And when a future-oriented culture impinges upon a present-centered one, the method becomes a compulsion. Things are forgotten wholesale. What are the names “Costanoan,” “Wappo”? They are what the Spanish called the people around the Bay Area and in the Napa Valley, but what those people called themselves we do not know: the names were forgotten even before the people were wiped out. There was no past. Tabula rasa.

One of our finest methods of organized forgetting is called discovery. Julius Caesar exemplifies the technique with characteristic elegance in his Gallic Wars. “It was not certain that Britain existed,” he says, “until I went there.”

To whom was it not certain? But what the heathen know doesn’t count. Only if godlike Caesar sees it can Britannia rule the waves.

Only if a European discovered or invented it could America exist. At least Columbus had the wit, in his madness, to mistake Venezuela for the outskirts of Paradise. But he remarked on the availability of cheap slave labor in Paradise.

The first chapter of California: An Interpretive History, by Professor Walton Bean, contains this paragraph:

The survival of a Stone Age culture in California was not the result of any hereditary biological limitations on the potential of the Indians as a “race.” They had been geographically and culturally isolated. The vast expanses of oceans, mountains, and deserts had sheltered California from foreign stimulation as well as from foreign conquest...


(being isolated from contact and protected from conquest are, you will have noticed, characteristics of utopia),

...and even within California the Indian groups were so settled that they had little contact with each other. On the positive side, there was something to be said for their culture just as it was.... The California Indians had made a successful adaptation to their environment and they had learned to live without destroying each other.[5]


Professor Bean’s excellent book is superior to many of its kind in the area of my particular interest: the first chapter. Chapter One of the American history — South or North America, national or regional — is usually short. Unusually short. In it, the “tribes” that “occupied” the area are mentioned and perhaps anecdotally described. In Chapter Two, a European “discovers” the area; and with a gasp of relief the historian plunges into a narration of the conquest, often referred to as settlement or colonization, and the acts of the conquerors. Since history has traditionally been defined by historians as the written record, this imbalance is inevitable. And in a larger sense it is legitimate; for the non-urban people of the Americas had no history, properly speaking, and therefore are visible only to the anthropologist, not to the historian, except as they entered into White history.

The imbalance is unavoidable, legitimate, and also, I believe, very dangerous. It expresses too conveniently the conquerors’ wish to deny the value of the cultures they destroyed, and dehumanize the people they killed. It partakes too much of the method of organized forgetting. To call this “the New World” — there’s a Caesarian birth!

The words “holocaust” and “genocide” are fashionable now; but not often are they applied to American history. We were not told in school in Berkeley that the history of California had the final solution for its first chapter. We were told that the Indians “gave way” before the “march of progress.”

In the introduction to The Wishing Bone Cycle, Howard A. Norman says:

The Swampy Cree have a conceptual term which I’ve heard used to describe the thinking of a porcupine as he backs into a rock crevice:

Usà puyew usu wapiw!

“He goes backward, looks forward.” The porcupine consciously goes backward in order to speculate safely on the future, allowing him to look out at his enemy or the new day. To the Cree, it’s an instructive act of self-preservation.[6]


The opening formula for a Cree story is “an invitation to listen, followed by the phrase ‘I go backward, look forward, as the porcupine does.’”[7]

In order to speculate safely on an inhabitable future, perhaps we would do well to find a rock crevice and go backward. In order to find our roots, perhaps we should look for them where roots are usually found. At least the Spirit of Place is a more benign one than the exclusive and aggressive Spirit of Race, the mysticism of blood that has cost so much blood. With all our self-consciousness, we have very little sense of where we live, where we are right here right now. If we did, we wouldn’t muck it up the way we do. If we did, our literature would celebrate it. If we did, our religion might be participatory. If we did — if we really lived here, now, in this present — we might have some sense of our future as a people. We might know where the center of the world is.


http://theanarchistlibrary.org/library/ ... lace-to-be
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jun 21, 2017 1:19 pm

https://thenewinquiry.com/you-probably- ... about-you/


You Probably Think This Bot Is About You

When it comes to machines, paranoid assumptions about the world are mutually reinforcing: The New Inquiry’s Conspiracy Bot condenses this recursive symbiosis.


By FRANCIS TSENG JUNE 20, 2017

Image


View the conspiracy bot here.


Where you seek patterns, you will find them. In humans, we call this apophenia: seeing a face in a cloud, hearing voices in white noise, or divining cosmic significance from a chance meeting with an old friend.

Machine learning algorithms, which are used by computers to identify relationships in large sets of data, echo our pattern-seeking tendencies, since pattern recognition is what they’re designed for. When seeking to program learning algorithms with human intelligence, we inevitably include our peculiarities and paranoias. Like the human brain, machine learning algorithms arrive at shallow, inappropriate conclusions from ingesting sprawls of data.

But when it comes to machines, paranoid assumptions about the world are mutually reinforcing: When they see the false patterns we see, they validate the faults of our own pattern-seeking tendency through the illusion of computational rigor. Seeing our own judgments reflected in the algorithm, we feel more confident in its decisions.

The New Inquiry’s Conspiracy Bot condenses this recursive symbiosis. Just like us, our bot produces conspiracies by drawing connections between news and archival images—sourced from Wikimedia Commons and publications such as the New York Times—where it is likely none exist. The bot’s computer vision software is sensitive to even the slightest variations in light, color, and positioning, and frequently misidentifies disparate faces and objects as one and of the same. If two faces or objects appear sufficiently similar, the bot links them. These perceptual missteps are presented not as errors, but as significant discoveries, encouraging humans to read layers of meaning from randomness. If a “discovered” conspiracy finds some “true” reflection in the “real” world, such as linking two politicians that are actually colluding—and due to the sheer number of relationships it produces, it’s statistically likely—then the bot’s prediction appears more valid to the viewer, heightening the plausibility of its other predictions. Thus the nauseating cycle loops once more. First as news, then as fake news.


View the conspiracy bot here.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jun 21, 2017 5:19 pm

Editors’ Note, Vol. 61: Conspiracy

Just because they’re after you, doesn’t mean you have to be paranoid.

By THE NEW INQUIRYJUNE 20, 2017

Image

• • •


JUST because you’re paranoid, doesn’t mean they’re not out to get you: The saying has been variously attributed to Kurt Cobain, Joseph Heller, and Henry Kissinger, depending on who you believe. But while it sounds like a stoner’s bumper sticker, its mutually reinforcing suggestions—you can never be paranoid enough, and paranoia alone can’t stop power—have had substantial influence.

In her 2003 treatise on paranoid reading, Eve Kosofsky Sedgwick considered their value. The conspiratorial mind, she wrote, neglects information that its logic can’t organize. In love with its own theoretical mastery, conspiracy too often prefers coherence to change, which circumscribes its potential as a site of political struggle and solidarity. “The problem here,” Sedgwick reasoned, “is not simply that paranoia is a form of love, for—in a certain language—what is not? The problem is rather that, of all forms of love, paranoia is the most ascetic, the love that demands least from its object.”

And yet we send this dispatch from the depths of a Birther presidency, alert to the reality that the paranoid mind has in fact demanded quite a bit. Perhaps we’ve underestimated its political uses.

In conspiratorial practices, we find all kinds of alternative methods to approaching, absorbing, and organizing knowledge. This is something altogether different and more elegant than excavating the actual “truth.” Besides, literal “truth-telling” isn’t always the best way to understand something. And it’s often not even what conspiracy theorists want.

Just because they’re after you, doesn’t mean you have to be paranoid might, in fact, be a more useful way to approach certain political truths.


https://thenewinquiry.com/editors-note- ... onspiracy/
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby elfismiles » Fri Aug 25, 2017 11:03 am

Ram Rahim Singh: deadly clashes follow Indian guru's rape conviction
Army deployed and at least 25 killed after spiritual leader convicted of assaulting two female sect members

Image
Ram Rahim Singh, leader of the Dera Sacha Sauda sect. Photograph: Punit Paranjpe/AFP/Getty
https://www.theguardian.com/world/2017/ ... -panchkula


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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Mon Sep 11, 2017 1:44 pm

So here's a brief summary of my latest thinking on the (d)evolution of the San Francisco Bay Area-based LSD "Family":

Whatever the spooky elements at play in the early history of the psychedelic underground, there can be little doubt that the emergence of LSD chemist/entrepreneur Ronald Stark was a significant turn of events. Not only did he directly produce many kilos of crystal acid, he organized and abetted the development of many, many labs on both sides of the Atlantic and- to an important but limited degree- their effective federation as a drug consortium. Today people might call that a "cartel", a term which can obscure as much as it reveals.

The Deep State agenda in all of this is hard to definitively understand but assuming DIA/DEA/CIA elements were involved, they likely included: Counterinsurgency, Human Experimentation, War on Drugs, and Human Intelligence generally. GLADIO/NATO were likely involved to some degree and the torch now seems to have passed more to European operations...
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Sep 15, 2017 7:43 am

Monks with guns

Westerners think that Buddhism is about peace and non-violence. So how come Buddhist monks are in arms against Islam?


The recent Buddhist-inspired violence in places such as southern Thailand shocked many. When I lecture on these events, people often ask if these are ‘truly’ Buddhists. After all, violence does not fit into the popular narrative of Buddhism being wholly peaceful. But they are indeed ‘true’ Buddhists, and many are monks. The problem is that the ‘peaceful Buddhist’ narrative is erroneous. It prevents us from understanding the causes of violence. Buddhists, after all, have an agency that goes beyond Hollywood stereotypes of mystical monks, Himalayan mountaintops and Shangri-La.

These popular narratives of passivity and victimhood in Western culture are blind to the diversity in Buddhism and its long history of violence. The stories that seem to take root are ones that provide space for Westerners to become the heroes – rescuers of those from the besieged ‘East’. They centre on intrepid voyagers who travel to the East and come back with the exotic mystic arts, as recently portrayed in the Marvel film Doctor Strange (2016).

In these accounts, Buddhism is not so much a full-bodied religion than (merely) a philosophy. Within the United States, the origins of this view can be found in the 1893 World’s Parliament of Religions, in Chicago. On the shores of Lake Michigan, wealthy white US citizens were introduced to the science of Buddhism by Zen Japanese Buddhist priests and Western-educated Sri Lankan monks. Many, like the German-born author Paul Carus, left that conference with a vision of a ‘philosophy’ that was spiritual and in harmony with scientific progress.

After the Second World War, the Buddhist movement found its home in the Beatnik generation through romanticised works such as Jack Kerouac’s The Dharma Bums (1958), the writings of the poet Allen Ginsberg, and those of the ex-Episcopal priest Alan Watts. Later, Robert Pirsig’s philosophical reflections in Zen and the Art of Motorcycle Maintenance (1974) gained an enthusiastic following among readers dissatisfied with modern life and who wanted more. In 1987, US interest in Buddhism began to assume political implications with the founding of the Free Tibet movement.

In the West, Buddhism is more an accoutrement to one’s way of life than a full-bodied religion. In the late-20th century, it became commodified within the fast-paced market of US consumerism. You can now buy a Yogi Relaxed Mind tea during your work break, pay for special meditation classes in air-conditioned studios after a full day at the office, and escape from the Western work culture for a periodic meditation retreat. All entreats that promote a calm, serene, non-violent association with Buddhism.

This historical version ignores the long legacy of Asian Americans who had been Buddhists for generations before their white counterparts ‘discovered’ Buddhism; it fails to include the Chinese-American Sze Yap Company, which founded the oldest Buddhist monastery in San Francisco in 1853. Forgotten is the powerful impact of non-white Buddhists on US Buddhist lineages, meditation practices, and philosophies (one notable exception is the work of the feminist author bell hooks).

In this treatment of Buddhism, there is no space for any Asian or other non-white Buddhists to serve as primary heroes, other than through the caricature of martial-art experts. Nor is there any inclusion of admired Buddhists in their opposition to Western interests. Instead, Asians became the supporters or sidekicks of Western heroes. There was no room in this depiction for Buddhist monks who rallied against the West. One of the more pervasive narratives that displays this contradiction is the popular Western portrayal of Vietnamese Buddhist self-immolations.

The myth of Buddhism ignores the fact that Buddhists will go to great lengths to defend their religion

On 11 June 1963, the Vietnamese Buddhist monk Thich Quang Duc self-immolated outside the Cambodian embassy in the city of Saigon in Vietnam. Journalists were notified in advance to show up, but had not been told what would happen. The US journalist Malcolm Browne photographed the scene. His photograph became an enduring worldwide image of Buddhist protest.

Many in the US assume that the self-immolation was a protest against the war in Vietnam, paralleling anti-war protestors at home. This idea fits nicely into the popular association of Buddhism with peace. It is, however, wrong. Quang Duc’s self-immolation and the others that followed were a protest against the South Vietnamese Ngo Dinh Diem administration and its allies in the West. Vietnamese Buddhists felt persecuted by the Vietnamese administration’s pro-Catholic stance. Their self-immolations were acts to defend Buddhism.


https://aeon.co/essays/buddhism-can-be- ... r-religion
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Sep 15, 2017 3:01 pm

Roots of Psychedelia?

The Psychedelic Nightmare of Ergotism

Image

Imagine an entire 15th-century town overcome by a collective waking nightmare. The afflicted walk the streets with blackened limbs and seeping sores, all while psychotic hallucinations assault their fragile hold on sanity. Join Robert and Joe as they explore the world of Ergotism and discuss how a toxic fungus terrorized and inspired generations of Medieval Europeans.

Image Caption: The Temptation of Saint Anthony. Found in the collection of Liechtenstein Museum.



Bread, Madness and Christianity

Ah, Timothy Leary, where were you when you were needed back in the 15th and 16th centuries? The madness and physical side effects of eating ergot is colloquially called “St. Anthony’s Fire.” We call it ergotism today:

In large doses, ergotamine paralyzes the motor nerve endings of the sympathetic nervous system. The disease ergotism (St. Anthony’s fire) is caused by excessive intake of ergot. This can occur by the overuse of the drug or by eating baked goods made with contaminated flour, as happened in the Middle Ages. (Ergotism also can affect cattle, by their eating ergot-infected grain and grass).

Acute and chronic ergotism are characterized by mental disorientation, convulsions, muscle cramps, and dry gangrene of the extremities.

A psychoactive drug, lysergic acid diethylamide, best known as LSD, is chemically related to ergotamine.


I suspect the effect would have been frightening, confusing and disorienting – combined with the physical pains, burning, convulsions, the gangrene and other effects. No one would connect the effects with rye until the late 17th century. But for more than a millennium, stories of outbreaks of madness and St. Anthony’s Fire would fill the chronicles.**

And it would often be blamed not on the bread, but on a supernatural cause: the devil, demons or witchcraft. Christianity was not particularly kind to people accused of consorting with the devil.


Medicine Net tells us this about the monk (who lived c.251-356 CE):

Anthony’s spiritual combats with what he envisioned as the forces of evil made his life one long struggle against the devil.

The devil’s assault on Anthony took the form of visions, either seductive or horrible, experienced by the saint. (This is according to St. Athanasius, the bishop of Alexandria.) For example, at times, the devil appeared to Anthony in the guise of a monk bringing bread during his fasts, or in the form of wild beasts, women, or soldiers, sometimes beating the saint and leaving him in a deathly state. Anthony endured many such attacks, and those who witnessed them were convinced they were real. Every vision conjured up by Satan was repelled by Anthony’s fervid prayer and penitential acts. So exotic were the visions and so steadfast was Anthony’s endurance that the subject of his temptations has often been used in literature and art, notably in the paintings not only Matthias Grunewald, as mentionned, but also of many other artists ranging from Hiëronymus Bosch and Max Ernst.

From these psychic struggles Anthony emerged as the sane and sensible father of Christian monasticism.


You’ll have noted the reference to Satan bringing the monk bread during his fasts.*** Ergot-laced bread? Anthony certainly seems to be in the throws of an ergot-induced hallucination. But then many descriptions of religious visions sound like that.

Bread is often mentioned in conjunction with witches, the devil and occult practices, possibly because it was such a common staple. In the 1692 witch trials in Salem, the accused were described as holding a satanic mass and eating red bread during it, and later offering townsfolk “sweet bread” as enticements:

A week later, eleven-year-old Abigail Williams, Parris’s niece, and seventeen-year-old Mercy Lewis, a servant in Thomas Putnam’s house, told the Reverend Lawson that they had just witnessed a performance of the devil’s mass in the village. The satanic mass that Williams and Lewis claimed to have seen was a counter ritual performed the same day as a public fast that was held in Salem Town to benefit the afflicted village girls. According to Lewis “they [the witches] did eat Red Bread like Man’s Flesh, and would have her eat some: but she would not; but turned away her head, and Spit at them, and said ‘I will not Eat, I will not Drink, it is Blood,’ etc.”

…These two witches “would have had her [Warren] eat some of their sweet bread & wine & she asking them what wine that was one of them said it was blood & better then our wine but this depon’t refused to eat and drink with them … Twenty-two-year-old Elizabeth Johnson Jr. of Andover told the court that “there were: about six score at the witch meeting at the Villadge that she saw … she s’d they had bread & wine at the witch Sacrament att the Villadfe & they filled the wine out into Cups to drink she s’d there was a minister att theat meeting & he was a short man & she thought is name was Borroughs: she s’d they agreed that time to afflict folk: & to pull done the kingdom of Christ & to set up the devils kingdom …”

In the book, Extraordinary Popular Delusions and the Madness of Crowds, Volume 2, Charles Mackay writes of witches’ rituals:

The place called Blockula, whither they were carried, was a large house, with a gate to it, “in a delicate meadow, whereof they could see no end.” There was a very long table in it, at which the witches sat down; and in other rooms “there were very lovely and delicate beds for them to sleep upon.”

After a number of ceremonies had been performed, by which they bound themselves, body and soul, to the service of Antecessor, they sat down to a feast, composed of broth, made of colworts and bacon, oatmeal, bread and butter, milk and cheese. The devil always took the chair, and sometimes played to them on the harp or the fiddle, while they were eating. After dinner they danced in a ring, sometimes naked, and sometimes in their clothes, cursing and swearing all the time. Some of the women added particulars too horrible and too obscene for repetition.

Once the devil pretended to be dead, that he might see whether his people regretted him. They instantly set up a loud wail, and wept three tears each for him, at which he was so pleased, that he jumped up among them, and hugged in his arms those who had been most obstreperous in their sorrow.


Bread is also mentioned because it played such an important role in the Christian liturgy. There are more than 350 references to bread in the Bible, starting in Genesis with “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return.”



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