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Daily Archives: July 22, 2017
Giving Up the Fags: A Self-Reflexive Speech on Critical Auto-ethnography About the Shame of Growing up Gay/Sexual … – The Good Men Project (blog)
Posted: July 22, 2017 at 8:23 am
Editors note: In British English, the word fag means cigarette.
I am studying my Ph.D. in the College of Education at Victoria University Melbourne. Ill introduce from a quote from Springaay, from the handbook, Being with A/r/tography, (my methodology), where she writes there is no need to separate the personal from the professional any more than we can separate the dancer from the dance (Springgay, pp5).
Hopefully, by the end of this essay, you will see why that is important to me in terms of critical auto-ethnographical and autobiographical, practice-led writing and research.
I am working with young people for my Ph.D. Specifically, year eleven students. What will it mean to be human through the lens of technology in the near future? is the broad central theme. I am writing a six-week curriculum exploring artificial intelligence, and the anticipated superintelligence that will further enable transhumanism. What do young people ethically think of living in a post-human world?
But that is not what this essay is about.
In my youth and adolescence, I felt I had no non-prejudiced person to validate my emotional or ethical life. As a now forty-four-year-old adult, I want to be that person for these kids, allowing them to voice their concerns and for them to be heard.
My intuition that led me to want to work with young people is multifaceted and, as it turns out, complex. In the first instance, I have worked with young people before discussing mental health issues (as per my lived experience of schizophrenia), and drug use and abuse in many pedagogical settings in the past. I have valued and enjoyed hearing young peoples candidness. I have no children of my own.
I was exposed to things of a sexual nature from two abusive peers that I need not have seen.
For my presentation, I would like to read an abridged and sometimes for me emotional introduction to my exegesis. Through auto-ethnographical and autobiographical, practice-led writing, it has led to some intensely personal and stunning revelations. I feel this adds to my justifications of working with young people and needed to be addressed before my research commenced.
Just before I start this narrative piece I would like to quote Jones, Autoethnography uses the researchers personal experiences as primary data.
Just before Christmas in 2016, I gave up smoking. This was for health reasons, as I was getting unfit and short of breath. Another reason was to avoid feeling ostracized with the proliferation of non-smoking zones. Being ostracized is also a feeling I have felt throughout my life.It was also to save money and have literally have enough prosperity so that I could put a roof over my head to finish this Ph.D.
I only expected to give up smoking. What happened next was totally unexpected. It is a bit like the outcome of this novella I am writing for my Ph.D., for the result is beyond an event horizon in which no one knows the outcome.
The occurrence of giving up smoking, however, wove itself into this Ph.D. narrative and is a vehicle by which I can place my more self-actualised identity within the framework of my study.
It also goes part way to justify why it is that I want to work with young people, apart from the fact they are familiar with technology and will inherit this fast changing technological world.
As a young queer person with a mental illness, I did not think I ever received much validation. I did not have the capacity nor the opportunity to express myself in many ways, and with the onset of depression, addiction and psychosis, that coupled itself with isolation and ostracisation, I did not ever have the opportunity to.
This being said I had wonderful parents in many ways growing up and other well-meaning relatives around. However, growing up in the eighties AIDS crisis, to feel like anything other than heteronormative was difficult.The television broadcast the shock tactics of the Grim Reaper killing people with AIDS.Adults and children alike, had eyes and ears during my formative years. We had a close family, they were all wonderful but to be gay that was bad.
I recall Mum at the park when I was young, Dont go near those toilets without me, bad men go there. Mum was caring and expressing herself from a well of love and protectiveness. She was a great Mum.
With my developing self-awareness, I further want to be a non-prejudiced and open person for young people to relate to with candidness and openness.
When I gave up smoking, unconsciously I went into self-destruct mode for a while, a sort of self-medicating and hedonistic coping mechanism. After some months, it suddenly dawned on me that I had undergone inappropriate sexual abuse and sexual exposure when I was a child.
Two abusive peers exposed me to things of a sexual nature that I need not have seen. I had also been flashed and was shown an adults genitals by someone very close to my home whom I and the family trusted.
The memories started to rush in at another separate event, I cant quite remember and dont want to, an incident occurred at the toilets at little athletics when I was about eight years old. I only put weight to this sketchy memory, because even though I loved little aths and was good at it-I never went back after the incident despite my fathers pleas.
After that incident at little aths, I remember being so scared of, and avoiding the toilet so much, that I recall going home one afternoon from little aths having not urinated all day and Dad popping into the milk bar to buy the paper as he used to.
Having avoided the scene of the indecency, I could not hold on anymore, so I pissed in a McDonalds cup in the front seat of our family Volkswagon, snuck out of the car and put it in the bin before Dad came back, such was my shame.
Bad people go there. To be gay was bad. This meant that I was bad. This was ingrained from a young age.
I carried that guilt and shame for most of my childhood, all my adolescence and adult life.
I had always remembered the abuse, yet I did not ever consciously give it voice or gave it any weight. However, as I wrote more, I received counsel from my psychologist for the additional memories. For the longest timemy whole life, in factI had made decisions as an adolescent and an adult that had their genesis in the non-validation of the abuse.
As I wrote more, I received counsel from my psychologist for the additional memories. For the longest timemy whole life, in factI had made decisions as an adolescent and an adult that had their genesis in the non-validation of the abuse.
This included drug-taking and other risky behavior, constantly changing the location of where I lived, running away, squatting in disheveled housing at times, being jobless, not confident and not knowing why, financially bereft, emotionally traumatized, and overactive sexual misadventures.
It also manifested in choosing life partners and company in which I settled for, yet deserved much more. I have no doubt that my self-denial of what had happened to me added to and exacerbated my diagnosis of schizophrenia from age twenty over my lifetime.
Smoking for me was literally a smokescreen for nearly 23 years.
It was the reason not to remember, the affirmation that I as a person was not worthy. I did not care for myself. At the start, it was rebellious; it was also something I started to do when I was young that I knew I was not allowed to: that was taboo. I as a young person, had known taboo with abuse and prejudice-but the taboo of smoking was something that I myself was in control of.
This was in antithesis, of the abusive and inappropriate events that happened to me growing up; of the face of being vulnerable and exposed, and then not having the opportunity to express or validated what had happened.
Such was my lack of self-esteem, I knew it would kill me it said so on the pack! This self-depreciative beast took over my life from age thirteen.
It had become my addiction and best friend. It was a smokescreen for the memories that I had pushed deep into the wells of my sub consciousness. I remember throughout many psychoses and depressive episodes in my adolescence and adulthood, wanting and wishing I could die.
There was also a couple of brazen attempts, which thankfully did not work.
Ethnographically, on our televisions and on the news, gay people died of AIDS. Even in primary school, I had crushes on the boys and crushes on the girls. What if I was gay? Maybe I deserved to die? have another smoke!
I did not really answer that question of Was I gay? with certainty and confidence until I was twenty-five, had moved out of home, and got myself a job as an artist and illustrator for a major Melbourne newspaper. I needed a place to be safe when I finally did come out.
Smoking the fags meant:
I did not deserve to live (because it would kill me),
or be prosperous, (because it cost so much).
Then, I gave them up.
A change occurred that made me feel like I was a worthy person. I uncovered all the memories of the sexual abuse, of the complex family relationships within a complex time and how this had manifested into my adult life.
This surprising re-birth happened fast.
Giving up the fags was a journey of healing, and this short speech is a testament to that. It is the process of owning your experiences (both conscious and sub conscious) and being responsible, for your greatest happiness, and highest good.
To be a self-actualized adult you must be aware of your history, your make-up and your relationships and your memories, and be fully conscious of it yet for me, the illusion of the smoke screen of smoking kept me from this.
In essence-to validate and be reborn from a troubling past I had to confront the self within an autobiographical and autoethnographic narrative. This is the essential practice led writing that has un-blocked me from moving forward within my Ph.D. and within my personal life.
This public statement, writing and talking both frees me and also encourages my future happiness, and dare I say prosperity and security in a multitude of ways. This is the piece of writing, and the public testimony, that exalts me and sets me free. It will also make me a better teacher and more self-actualized researcher.
My psychologist wrote something down for me a couple of months which I said which he skillfully reminded me of:
31/01/2017
I deserve a future,
I deserve a life,
I am worthy.
I deserved, to be heard, and to live with wealth happiness and prosperity.
Giving up the fags was a revelation, yet late at age forty-four. However, I am sure we all know some people dont make it. But to feel self-worth and be listened to??
This is what the young people in my Ph.D. study, and young people everywhere, deserve to feel. We owe it to them as mentors, parents, and teachers.
So, I am no longer a smoker. I do still vape, though. This essay has been important to me as a public statement because I rightly and justly reclaimed my worth.
These were the words I needed to say which came from me and no one else, in order to move forward with my autobiographic writing of reflecting on being a young person, so I can be of service to my students and go on to co-contribute to produce global knowledge from local settings.
To be a self-actualized adult you must be aware of your history, your make-up and your relationships and your memories, and be fully conscious of it yet for me, the illusion of the smoke screen of smoking kept me from this.
These challengingly spoken words of intimacy and trauma had existed kicking and screaming in sub liminality right up into and strongly influencing my adult life.
This writing, my decisions, and this speech is a release, a healing, a process, a validation. Also, a manifesto of sorts for the role I will play in listening and validating young peoples concerns in terms of my Ph.D. topic.
If I could right now, Id take a drag on my vape, and Im on my way.
Thank you for reading.
ON CRITICAL AUTOETHNOGRAPHY:
To quote an early text from C. Wright Mills (1959) from Joneses Handbook of autoethnography, before the term autoethnography existed:
The sociological imagination enables us to grasp history and biography and the relations between the two in society. The challenge is to develop a methodology that allows us to examine how the private troubles of individuals are connected to public issues and to public responses to these troubles. That is its task and its promise. Individuals can understand their own experience and gauge their own fate only by locating themselves within their historical moment period, (pp. 56, slight paraphrase)1.
(Jones 1,2,3)
Jones, Stacy H.Handbook of Autoethnography. Routledge, 20160523. VitalBook file.
Furthermore,Carolyn Ellis(2004) defines autoethnography as research, writing, story, and method that connect the autobiographical and personal to the cultural, social, and political (p. xix).
Please share this article if it resonated with you. Thank you.
See more about Rich McLean at his websitewww.richmclean.com.au
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This article originally appeared on LinkedIn
Photo credit: Getty Images
Originally posted here:
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Chennai firm to produce ayurvedic drugs for cancer thru nanotech – Hindu Business Line
Posted: at 8:22 am
Chennai, July 21:
Chennai-based Dhanvantari Nano Ayushadi Pvt Ltd will produce nano ayurvedic medicine to treat cancer using green nanotechnology. The products are expected to hit the shelves in early 2018 after clinical trial.
Green nanotechnology uses herbs and spices such as cinnamon, tea or soyabean to synthesise gold nanoparticles. The activated gold nano particles are then used to make capsules and tablets that can be consumed. The technology is developed by Kattesh V Katti, Director, Institute of Green Nanotechnology, Medical School, University of Missouri in the US.
Addressing the media today, S Abhaya Kumar, Chairman, Nano Ayushadi, said clinical trials will start from August 1 under the guidelines issued by the Union Ministry of Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homeopathy (AYUSH). Trials will be conducted over a period of 3-6 months on 100 people selected through random sampling. The company has invested 60 crore to license the technology, manufacturing unit and clinical trial. With scientific backing, we expect to sell close to 20 million capsules initially, he added. In the next five years, we expect to be a 1,000-crore company, he added.
The company is in talks with cancer institutes, hospitals and doctors to reach a wider audience. Kumar said products would be available through Ayurveda distributors and e-commerce platforms.
Talking about the effectiveness of the product, Katti , said that from the trials conducted on over 100 animals over a period of four years, nano ayurvedic medicine is found to reduce the tumour without side effects. When the medicine is taken alongside chemotherapy, it has shown to be effective, he added.
(This article was published on July 21, 2017)
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Chennai firm to produce ayurvedic drugs for cancer thru nanotech - Hindu Business Line
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Psychedelic Shine takes a trip to the skies in Boulder – Boulder Daily Camera
Posted: at 8:21 am
If you go
What: Psychedelic Shine: Extended-State DMT with Dr. Andrew Gallimore and
Breathwork
When: 2 to 9:30 p.m. Sunday
Where: Shine Restaurant and Gathering Place, 2027 13th St., Boulder
Cost: $20 to $55 (various packages)
More info: medicinalmindfulness.org/psychedelic-shine
The world may owe psychedelics a little credit.
George Harrison, citing LSD as a necessary experimentation for the Beatles in the '60s, told Rolling Stone, "It was like gaining hundreds of years of experience in 12 hours."
Francis Crick, the co-discoverer of the DNA molecule structure, was allegedly on LSD when he lightbulbed the idea of the helix structure.
And Steve Jobs kept it no secret that he experimented with LSD in college. Apple's late-cofounder told his biographer, Walter Isaacson, that "taking LSD was a profound experience, one of the most important things in my life."
Coming to Boulder from Japan on Sunday, neurobiologist Dr. Andrew Gallimore will discuss how the psychedelic drug, DMT, can be used as a tool for exploring alien worlds.
DMT (N,N-Dimethyltryptamine, for the science types) is a molecule naturally produced in various plants, animals and humans. The well-known version of DMT, ayahuasca, is a tropical Amazonian vine, known for its hallucinogenic properties and is often made into a tea, which is experiencing a boom in the United States with ceremonies from Brooklyn to Silicon Valley. (Marc Maron recently said on a "WTF" podcast that DMT is so trendy right now. His guest Susan Sarandon agreed, explaining her trip on ayahuasca.)
Medicinal Mindfulness, a consciousness company in Boulder, is hosting the Psychedelic Shine event that also features live music and breathwork exercises (to help achieve deep healing from anxiety or trauma) from 2 to 9 p.m. Sunday at Shine Restaurant and Gathering Place, 2027 13th St., Boulder.
But back to that mind-altering mecca.
"I see DMT as a tool for accessing alternate realities and establishing stable communication with intelligent beings not of this world, not even of this universe," Gallimore said via email from a conference in Belgium. "The verification that such intelligences exist and that we could communicate with them would, in my opinion, the most profound discovery in the history of mankind."
Dr. Andrew Gallimore explains the brain on DMT
The world you experience, whether during normal waking life, dreaming or at the peak of a DMT trip, is built from information generated by the brain. This world is a model and should not be taken as the definitive absolute reality. The brain has evolved to build a world for you to live in, a world that is a useful model, but "truth" has nothing to do with it. It is a mistake to assume that the normal waking world is the "real thing" and any alternative worlds are mere hallucinations or false perceptions. The waking consensus world is a functional model, a simulacrum in which to survive and reproduce.
When you drift into the dream world at night, your brain builds your world in almost exactly the same way as it does during waking. The only difference is that, during waking, the information used to build the world is modulated by a relatively small amount of information from the senses.
The world is merely constrained by sensory information, but not built from it your world is always built from information generated by your brain. When a psychedelic drug, such as LSD, enters the brain, it interacts with specific receptor proteins in the cortex. This changes the patterns of information generated by the brain and, since your world is built from this information, your world changes. The world shifts from being stable and predicable, to unstable, unpredictable and novel. However, DMT has a much more profound effect on the brain and seems to activate a complete reality switch the information generated by the brain no longer manifests as the world we are familiar with, but an entirely new world of astonishing complexity and strangeness: a hyperdimensional alien reality replete with hyperintelligent entities.
Why DMT, the most common natural hallucinogen in the world, has this special ability to flick the reality switch in this way is open to speculation. I speculate in one of my papers that DMT might have been implanted as a message about the nature of our reality by an advanced intelligence a message that can only be decoded once humans reach a degree of cognitive sophistication to identify and isolate DMT from the plants in which it occurs. But this is highly speculative and not necessarily something I believe.
Gallimore, based in Japan at the Okinawa Institute of Science and Technology, explained that the world we experience whether it's waking life, dreaming or at the peak of a DMT trip is built from information generated by the brain. In short, some psychedelics, such as LSD, interact with receptor proteins in the cortex, changing the patterns of information generated by the brain, he said. DMT, on the other hand, has a much more profound effect on the brain.
"(It) seems to activate a complete reality switch," said Gallimore. "The information generated by the brain no longer manifests as the world we are familiar with, but an entirely new world of astonishing complexity and strangeness: a hyperdimensional alien reality replete with hyperintelligent entities."
Is it a big drug party at Shine on Sunday, then?
No. There will be no consumption of any drugs, Medicinal Mindfulness Executive Director Daniel McQueen said. This is the 10th Psychedelic Shine (the February event at the Boulder Theater gathered 500), and this particular one is "going to be a wild one," said McQueen, a spirituality and life coach.
"It's the most controversial topic we've explored so far and we expect to fill the place," said McQueen. Medicinal Mindfulness will be filming a documentary for Gaia TV, a streaming service based out of Louisville with programing that focuses on mind, body and spirit.
McQueen called the event part "grassroots consciousness experience," and will be speaking about his research proposal. With a master's degree in transpersonal counseling psychology from Naropa, he said in his practice he works with cannabis as a tool to initiate healing transformations.
"I haven't experienced anything more effective in healing," he said. "We work with medicines in an intentional way by going into unconscious behavior to help with revealing, healing and inspiring the person."
McQueen said he has also studied the effects of MDMA (ecstasy, molly) on post-traumatic stress disorder patients in approved research settings.
"Psychedelics allow us to look at something deep within, whether it's a problem or struggle or a pattern we are unconscious about that's not healthy," he said. "A combination of the medicine and solid psychotherapy allows the person to review traumatic material without being re-traumatized by the events."
McQueen explained that psychedelics, which are reported to increase empathy and euphoria in users, can help the patient look at their problems in a compassionate and non-judgemental way.
"Once you come out of the experience after the healing, many patients find it difficult to revert back to living the way they did before because the conscious mind knows it wasn't having a positive impact," he said. "We call it integrating the lessons and understandings of how to move forward with life."
McQueen said, like any therapy, the journey is an ongoing one. He said the practice helped him to heal from his own past trauma and to step into the person he truly is now. Along the way, he said he has seen many other transformations.
If DMT is so extraordinary and a naturally-occurring, nonetheless, psychedelic substance, how can the world play without legal access since it's classified as a Schedule I drug?
"We're seeing a renaissance of psychedelic research since the several decade-long hiatus because of prohibition," said Gallimore. "Now we're seeing an increasing number of research programmes (sic) looking at the mechanisms of psychedelic drug action in the brain, as well as exploring therapeutic uses. However, I don't see any time in the near future when DMT will be freely available for the purpose of communicating with extradimensional intelligences. That's just too far out. But one day perhaps."
Gallimore wouldn't divulge his DMT channel of choice, but said he has been to extra-dimensional realities "a number of times."
Is it like spaceships and purple beings with buggy eyes?
"For me the place is always similar, one of extreme complexity and with a technological ambience, as if this place has been there for countless trillions of years before our universe popped into existence," Gallimore said. "The power and intelligence of the beings that reside therein is overwhelming, the point we might expect an intelligence to reach after trillions of years of evolution."
McQueen and Gallimore said they encounter skeptics many of whom have never taken DMT before.
"To gain a deep understanding of what we do, someone should try it to experience it in context, read about it and learn about the clinical support for what we do," said McQueen.
"It's just a hallucination" is the usual response. Many think it's a recreational substance only for use at parties or raves.
But there's a simple answer for the skeptics.
"I always say the only true convincer is a small glass pipe and somewhere comfortable to lie down for 20 minutes," said Gallimore.
Have a nice trip.
Christy Fantz: 303-473-1107, fantz@dailycamera.com or twitter.com/fantzypants
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Psychedelic Shine takes a trip to the skies in Boulder - Boulder Daily Camera
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Psychedelic drugs could tackle depression in a way that antidepressants can’t – INSIDER
Posted: at 8:21 am
Jul. 20, 2017, 12:16 PM
247
Shutterstock
When Clark Martin tripped on magic mushrooms for the first time, he was flanked by two researchers in a small room at New York University.
An avid sailor, Martin said the first few hours of the experience reminded him of a time he'd been knocked off his boat by a powerful wave and lost track of the vessel.
"It was like falling off the boat in the open ocean, looking back, and the boat is gone. Then the water disappears. Then you disappear," he said.
But the panic was temporary. Over the next few hours, Martin felt overwhelmed by an enduring sense of tranquility and a feeling of oneness with his surroundings.
"The whole 'you' thing just kinda drops out into a more timeless, more formless presence," Martin told Business Insider in January.
That shrinking of the sense of self has been linked with long-lasting shifts in perspective changes that appear to be related to a reduction in symptoms of depression and anxiety. That's according to clinical trials of magic mushrooms' active ingredient, psilocybin, in cancer patients at Johns Hopkins and New York University. Martin was one of those patients.
David Nutt, the director of the neuropsychopharmacology unit in the division of brain sciences at Imperial College London, told Business Insider in January that a key characteristic of mental illnesses like anxiety, depression, and addiction is overly strengthened connections in some brain circuits specifically those involved in the sense of self.
"In the depressed brain, in the addicted brain, in the obsessed brain, it gets locked into a pattern of thinking or processing that's driven by the frontal, the control center," Nutt said.
Brain scan studies and several clinical trials suggest that psychedelic drugs tamp down on the activity in these circuits, potentially providing relief that may last a few weeks, several months, or even years. For this reason, preliminary research on psychedelics suggests they could one day be used to help treat mental illnesses.
"Psychedelics disrupt that process so people can escape," Nutt said. "At least for the duration of the trip, they can escape about the ruminations about depression or alcohol or obsessions. And then they do not necessarily go back."
Researchers say the drugs' apparent ability to induce powerful, positive changes in personality could offer a way to address the foundations of mental illness, unlike current antidepressant medications that simply treat the symptoms.
"Psychedelic therapy ... offers an opportunity to dig down and get to the heart of the problems that drive long-term mental illness in a much more effective way than our current model, which is take daily medications to mask symptoms," psychiatrist Ben Sessa said at a recent conference in London on the science of psychedelics.
The drugs are not a treatment in and of themselves, Sessa said. Rather, they are a tool that can be used in conjunction with therapy to help people address underlying issues.
"It's using the drugs to enhance that relationship between the therapist and the patient," he said.
Julie Holland, a psychiatrist who is currently serving as the medical monitor for a study of MDMA and psychotherapy in veterans with PTSD, said at the conference that she sees the use of psychedelics alongside therapy as a powerful way to address issues that patients may never deal with on existing anti-depressant medications.
Those medications, Holland said, "are sort of sweeping symptoms under the rug. Psychedelic psychotherapy takes the rug out back and beats the hell out of it and vacuums the floor and puts the rug back down."
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Psychedelic drugs could tackle depression in a way that antidepressants can't - INSIDER
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How San Francisco’s Summer of Love sparked today’s religious movements – Religion News Service
Posted: at 8:20 am
50th anniversary By Don Lattin | 12 hours ago
Guests view the Bill Ham Light Painting Room/Light Show during the opening night of TheSummer of Love Experience: Art, Fashion, and Rock & Roll exhibit at the de Young Museum in San Francisco on April 8, 2017. Photo courtesy of BillHamLights.com
SAN FRANCISCO (RNS) Over the past few months, the Bay Area has been waxing nostalgic over the 50th anniversary of the Summer of Love, the 1967 season when hippies and tens of thousands of seekers, drifters and runaways poured into the citys suddenly chaotic Haight-Ashbury neighborhood.
To many Americans, the psychedelic counterculture of the 1960s, which the Summer of Love came to represent, may seem like an irrelevant little experiment involving LSD, tie-dyes, free love, shaggy hairstyles and rock bands like the Grateful Dead and Jefferson Airplane.
A crowd keeps a large ball, painted to represent a world globe, in the air during a gathering at Golden Gate Park in San Francisco, to celebrate the summer solstice on June 21, 1967, day one of Summer of Love. (AP Photo)
It was all of that, but the mind-blowing revolution that rocked the streets of San Francisco that summer may also be seen as a new religious movement that profoundly shaped the lives and spiritual expression of millions of Americans who never dropped acid, grew a beard, burned their bra, or set foot in a hippie commune.
Anyone who has ever participated in yoga classes, practiced mindfulness meditation, looked into alternative medicine, or referred to oneself as spiritual but not religious, may want to find a 70-year-old hippie this summer and simply say, Thank you.
The Cosmic Car on a San Francisco street in 1967. Photo by Gene Anthony
San Francisco had been drawing adventure seekers and freethinkers since the 1849 Gold Rush, but the immediate roots of the Summer of Love date back to the 1950s and the influential work of the Beat writers like Jack Kerouac (On the Road, 1957) and poet Allen Ginsberg (Howl, 1956).
The psychedelic experimentation in San Francisco took off in 1965, when novelist Ken Kesey (One Flew Over the Cuckoos Nest, 1962) gathered a Dionysian band of artists, musicians and drug enthusiasts known as the Merry Pranksters and held a series of LSD-fueled happenings around the Bay Area. Their story was immortalized by Tom Wolfes 1968 nonfiction book, The Electric Kool-Aid Acid Test.
Those who were in the middle of the San Francisco scene in the mid-1960s say the best of times were over by the summer of 1967, when the drugs got harder and the unconditional love got conditional.
Timothy Leary addresses a crowd of hippies at the Human Be-In that he helped organize in Golden Gate Park, San Francisco on Jan. 14, 1967. Leary told the crowd to turn on, tune in, drop out.(AP Photo/Bob Klein)
It was all downhill, they say, following the Human Be-In in Golden Gate Park in January of 1967, when Timothy Leary, the former Harvard University psychologist and LSD guru, took the stage and told the stoned multitudes to turn on, tune in, drop out.
To Carolyn Mountain Girl Garcia, the 1967 Summer of Love was very much a media distortion.
It drove people in vast numbers with expectations that were never met, she said. It was kind of a sociological disaster. But it was really wonderful when it was working.
Garcia, now 71, was only 17 years old when she arrived in the Bay Area with her older brother from New York in the summer of 1963. Within a year, she met Neal Cassady, the real-life version of a charismatic character in Kerouacs On the Road.
Judy Smith, wearing face paint and flowers in her hair as she and others gather at Golden Gate Park in San Francisco on June 21, 1967. Fifty years ago, throngs of American youth descended on San Francisco to join a cultural revolution. (AP Photo/Robert W. Klein)
Cassady introduced Garcia to Ken Kesey who christened her Mountain Girl and fathered Garcias first daughter, Sunshine. Within a few years, Garcia was living with Sunshine and Jerry Garcia, the lead guitarist of the Grateful Dead.
She later co-founded an organization called the Womens Visionary Congress, a community of adventurers from generations and traditions united to explore a more vivid and profound awareness of our inner and outer worlds.
Carolyn Garcia sees psychedelic drugs and plants as a major inspiration for much of the broader spiritual experimentation in the 1960s, 1970s, and beyond.
It got people into a spiritual dimension without the religion attached. It was personal contact with the realm of spiritual energy, with an unseen force that connects everybody to life itself, to nature, she said. Many spiritual communities have evolved from the hippie times, including people taking on Buddhism and other Asian religions and recreating them as modern movements. If you want to find out about spirituality and psychedelics, just talk to your yoga teacher.
Some former psychedelic enthusiasts question whether the consciousness-raising counterculture was all that effective in transforming American society.
One of them is Robert Forte, who studied the history and psychology of religion at the University of Chicago Divinity School and has taught at the University of California at Santa Cruz and the California Institute of Integral Studies.
He sees the psychedelic counterculture as a microcosm of the best and worst of religion.
Religion is a very complex subject, spanning the whole spectrum of human behavior. It can be an ethical, exalted expression, but religion can also be a mind-control technique to subjugate the masses, said Forte, who edited two collections of essays in the late 1990s, Timothy Leary Outside Looking In,and Entheogens and the Future of Religion.
A lot of people in the 1960s had unitive experiences that informed their life in important ways.
Yet we also see all this fake New Ageism, he added. You hear a lot of cheerleading about the value of these drugs. But where is our anti-war movement today? Where are the visions we had in the 1960s about transforming the world in more ecologically, sustainable ways? Weve failed. Yet there are these people who think that by taking drugs and putting feathers in your hair and going to Burning Man you are somehow furthering this alternative culture.
For visual artist Bill Ham, the man who more-or-less invented the psychedelic light show, it was a magical time of creative freedom. Ham is now 84 and still living in San Francisco, not far from Haight Street. He arrived as an art student in 1958 and began hanging out with the Beats, who gathered in coffeehouses and poetry venues in the citys North Beach neighborhood.
Artist Bill Ham performs a light painting. Photo courtesy ofBillhamlights.com
Ham was among a small band of San Francisco beatniks and hippies who spent the summer of 1965 at the Red Dog Saloon in Virginia City, Nev., a old mining town about five hours east of San Francisco, on the other side of the Sierras.
Some fledgling musicians, including Dan Hicks, formed the Charlatans and became the Red Dog house band. Ham had just developed an art form he calls light painting, a kinetic abstract expressionism that used an overhead projector, layers of glass, oils, pigments and other liquids to project pulsating amoeba-like patterns of color onto walls and ceilings.
According to some rock historians, the Charlatans were the first psychedelic rock band. They returned to San Francisco and began performing with other fledgling groups in small clubs and dance halls and for free in Golden Gate Park. In the early years, there was little separation between the performers and audience, a connection that was intensified by psychedelic plants like marijuana and peyote, and later with powerful mind-altering drugs like LSD, which at high doses have the ability to blur the boundary between self and other.
In the early 1960s, Ham said, there was this whole city of creative people, including jazz musicians, artists, writers, dancers, avant-garde actors, and the early electronic music creators. Then it got overwhelmed by the rock and roll scene, he said, because it turned out that was where the money was.
Americas music critics discovered the San Francisco sound at the Monterey Pop Festival in the spring of 1967, a concert where the imported Texas blues singer Janis Joplin, the new frontwoman for Big Brother and the Holding Company, blew everyone away. That spring also saw the release of the hit pop song, San Francisco, with its famous lyric, If youre going to San Francisco, be sure to wear flowers in your hair.
But the most influential musical release that spring was the Beatles classic psychedelic album, Sgt. Peppers Lonely Hearts Club Band. Those songs inspired millions of people around the world to experiment with psychedelic drugs and explore the mystical promises of Eastern religions like Buddhism and Hinduism.
Peace demonstrators fill Fulton Street in San Francisco on April 15, 1967, during a five-mile march through the city. The march ended at Kezar Stadium, where a peace rally was held. Groups came from Los Angeles and the Northwest to join in the march and rally. San Francisco City Hall is in the background. (AP Photo/Robert W. Klein)
This was all two years before the Woodstock nation gathered on Max Yasgurs dairy farm in upstate New York.
All of the media attention focused on San Francisco and the 1967 Summer of Love attracted throngs of baby boomers to the Bay Area in the late 1960s and early 1970s.
It was not all peace and love.
Among the waves of psychedelic immigrants were hordes of troubled, runaway kids. Many found freedom, while others fell into drug addiction, sexual exploitation, and the worsening of pre-existing mental illness caused by the careless use of psychoactive drugs. There were definitely casualties, Ham said, but when you compare it to Vietnam, we dont have too much to apologize for.
Photographer Gene Anthony, the author of a richly illustrated book, The Summer of Love Haight-Ashbury at its Highest, captured many of the magical moments during the Acid Tests and the early gatherings of the tribe from which the soon-to-be-famous San Francisco rock bands would emerge.
In some ways it did seem like a religious movement, but more in the communal and political sense. There wasnt one charismatic leader, Anthony said. There were groups of people like the Mime Troupe and The Diggers, who were feeding the kids and trying to do something positive. There was the Free Clinic and a store where everything was free.
A young San Francisco resident, far right, came out of his apartment across the street to welcome three new visitors arriving from Ohio for the 1967 Summer of Love. Photo by Herb Greene
Anything could happen. One Sunday in the summer of 1967, Anthony was standing at the corner of Haight and Masonic streets when a black limo pulled up and out popped George Harrison, the famous Beatle, with his wife, Pattie Boyd, both of them decked out in fashionable hippie garb.
Harrison would later reveal that he was not impressed with the scene in the Haight. I expected it to be a brilliant place with groovy gypsy people, he said, but it was full of horrible spotty dropout kids.
Starting in the fall of 1966, and continuing into the 1980s, laws were passed banning and increasing penalties for drugs like LSD and MDMA, known on the street as Ecstasy or Molly. Scientific research into beneficial uses of these compounds, which date back to the 1950s, was shut down in the 1970s and 1980s. Richard Nixon declared his war on drugs, and the Just Say No mantra of Nancy Reagan became the official federal drug policy.
Today, however, there is a growing appreciation of the potentially beneficial medical uses of still-banned, mind-altering compounds like, MDMA and psilocybin, the drug that puts the magic in magic mushrooms. Government-approved clinical trials are underway at UCLA, New York University and Johns Hopkins University in Baltimore in which these drugs, alongside psychotherapy, are used to help people suffering from depression, substance abuse and post-traumatic stress disorder.
Summer of Love exhibits have opened in San Francisco at the de Young Museum in Golden Gate Park and at the Mission Street offices of the California Historical Society.
(Don Lattin is the author of Changing Our Mind Psychedelic Sacraments and the New Psychotherapy, published this spring. Find him at http://www.donlattin.com)
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How San Francisco's Summer of Love sparked today's religious movements - Religion News Service
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Banyan Gold Closes Second Trance of Non-Brokered Private … – Junior Mining Network
Posted: at 8:19 am
Calgary, Alberta (FSCwire) - BANYAN GOLD CORP. (Banyan or The Company), announces that subject to TSX Venture Exchange approval, it has completed a Second Tranche non-brokered private placement for $204,000 in gross proceeds by issuing a total of 1,360,000 shares at $0.15 per share. This second tranche supplements a first tranche (see news release of June 22, 2017) of $600,000, bringing the total funds raised to $804,000.
The Two Tranches of the Private Placement consists of 5,360,000 flow through shares (within the meaning of the Income Tax Act (Canada)), priced at $0.15 per share. Net proceeds will be used on the Companys ongoing summer exploration program at the Aurex-McQuesten and Hyland Gold Projects.
The shares issued will be subject to the customary four month hold period.
A cash commission of $28,860 was paid on part of the funds raised during the first tranche.
Insiders participated for $65,000 or 433,333 shares in the first tranche.
Technical Information
The technical information in this news release has been reviewed and approved by Paul D. Gray, P.Geo., a Qualified Person as defined by NI 43-101.
About Banyan Gold
Banyan is well financed growth stage gold exploration company whose flagship property, the Hyland Gold Project, is approximately 70km NE of Watson Lake, Yukon, along the southeast end of the Tintina Gold Belt. The Main Zone gold Inferred Resource, at a 0.6 g/t gold equivalent cutoff, hosts a NI 43-101 resource of 12,503,994 tonnes containing 361,692 ounces gold at 0.9 g/t and 2,248,948 ounces silver at 5.59 g/t for a combined gold and silver 396,468 ounces gold equivalent.
The newly acquired 9,230 ha Aurex-McQuesten Property, in close proximity to Victoria Gold's Eagle project and Alexco Resource's Keno Hill Silver District, is highly perspective for structurally controlled, intrusion related gold-silver mineralization in relation to quartz monzonite dykes of the Tombstone intrusive suite.
Banyan trades on the TSX-Venture Exchange under the symbol BYN. For more information, please visit the corporate website at http://www.BanyanGold.com or contact the Company.
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Putting the You in Eugenics – National Catholic Register (blog)
Posted: at 8:16 am
The idea of eugenics fell out of favor after the Holocaust, and the journal Eugenics Quarterly finally changed its name to Social Biology in 1969. This repudiation of Nazi beliefs may be coming to an end, though, as the eugenics movement gains a new wave of sympathizers.
Blogs | Jul. 21, 2017
Current arguments in favor of eugenics seem oddly familiar.
Since being spoiled for a few decades by the Nazis, eugenics is becoming all the rage again. The most recent example is a new program in White County, Tennessee, which offers inmates the option of having time removed from their jail sentence if they agree to undergo a vasectomy or a birth control implant.
General Sessions Court Judge Sam Benningfield said that when he signed the order he had the best interest of the inmates in mind. I hope to encourage them to take personal responsibility and give them a chance, when they do get out, to not to be burdened with children. This gives them a chance to get on their feet and make something of themselves, Benningfield reportedly said. I understand it wont be entirely successful but if you reach two or three people, maybe thats two or three kids not being born under the influence of drugs. I see it as a win, win.
Don't you just love it, when government officials are looking out for you?
Male inmates can undergo a vasectomy while women can agree to be given a contraceptive implant. If they agree to it they will have 30 days taken off their jail time. According to news reports, 32 women have thus far received the implant and 38 men are awaiting the scary scissors.
I'm horrified by this. But I kind of just figured that this was some wacky judge who came up with a crazy idea. I was therefore a bit disturbed to see that it seems pretty popular. In perusing comments on news stories, there seems to be a number of arguments in support of this no good horrible very bad idea.
Here's some brief snippets from some of the arguments I saw online which were wildly in favor of this plan.
The "It's about the children" argument.
The Ruth Vader Ginsburg school of thought.
The I heartcontraception crowd.
Straight-up racism or as I call it "The Margaret Sanger Theory of Social Purification."
Big picture argument!
And then the argument for fiscal sanity!!!
And how about this interesting anti-abortion argument for coerced vasectomies?
These arguments have all been made before, folks:
The exposure of the sick, weak, deformed children, in short, their destruction, was more decent and in truth a thousand times more humane than the wretched insanity of our day which preserves the most pathological subject, and indeed at any price, and yet takes the life of a hundred thousand healthy children in consequence of birth control or through abortions, in order subsequently to breed a race of degenerates burdened with illnesses. Adolf Hitler
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1925 Scopes Trial Pits Creationism Against Evolution – Voice of America
Posted: at 8:14 am
To understand the significance of the so-called Monkey Trial, one must try to imagine the America of 1925; specifically, the southern state of Tennessee.
Under pressure by a coalition of strict Christians, Tennessee became the first state in the United States to pass a law the Butler Act that deemed it illegal to "teach any theory that denies the Story of the Divine Creation of man as taught in the Bible, and to teach instead that man has descended from a lower order of animal."
The act alarmed many in the legal community, including the recently formed American Civil Liberties Union (ACLU), which persuaded John Scopes, a 24-year-old high school science teacher and football coach from Illinois, to test the constitutionality of the law in what became known as The Monkey Trial.
The trial also attracted intense media attention, including live radio broadcasts of the trial for the first time in history, according to an award-winning documentary by PBS's American Experience on the trial.
Attorney Clarence Darrow represented Scopes; William Jennings Bryan, a Democratic conservative, represented both Tennessee and the fundamentalists who were deeply opposed to Charles Darwin's theory.
"I knew, sooner or later, that someone would have to stand up to the stifling of freedom that the anti-evolution act represented," Scopes wrote in his 1967 book Center of the Storm: Memoirs of John T. Scopes.
The trial ended on July 21 with a guilty verdict and $100 fine.
A year later, the ACLU issued its appeal to the Tennessee Supreme Court, which upheld the law, but overturned the conviction of Scopes on a legal technicality.
Decades later in 1967, Tennessee repealed the act and teachers were free to teach the theories of Darwin without breaking the law.
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Sing Different: Steve Jobs’ Life Becomes An Opera – NPR
Posted: at 8:14 am
Edward Parks, who plays Steve Jobs, and the Santa Fe Opera Chorus in The (R)evolution of Steve Jobs. Ken Howard/Courtesy of the Santa Fe Opera hide caption
Edward Parks, who plays Steve Jobs, and the Santa Fe Opera Chorus in The (R)evolution of Steve Jobs.
Mark Campbell is one of the most prolific and celebrated librettists in contemporary American opera. But, as he recently told an audience at the Guggenheim Museum, not everyone thought his latest project was a good idea.
"I've had a number of socialist friends of mine saying, 'Why would you write an opera about Steve Jobs? He was the worst capitalist!' " he said.
Campbell's response to those naysayers? " 'Reach in your pocket you probably have an iPhone there.' "
Jobs has been the subject of movies and books, and now the Apple co-founder's life has also become the stuff of opera. A decade after Apple released its first smartphone, The (R)evolution Of Steve Jobs premieres Saturday on the stage of the Santa Fe Opera.
Even Campbell was initially skeptical of the idea, which came from 40-year-old composer Mason Bates. Bates was convinced that in Jobs' "complicated and messy" life, he'd found the right subject for his very first opera.
"He had a daughter he didn't acknowledge for many years; he had cancer you can't control that," Bates says. "He was, while a very charismatic figure, quite a hard-driving boss. And his collisions with the fact that he wanted to make everything sleek and controllable yet life is not controllable is a fascinating topic for an opera."
The (R)evolution Of Steve Jobs shifts back and forth in time over the course of 18 scenes. Its fragmented, non-linear narrative was a deliberate choice by Campbell and Bates, who wanted to reflect Jobs' personality and psyche. "Steve Jobs did have a mind that just jumped from idea to idea to idea it was very quick," Campbell says.
Bates also created a different "sound world" to match each character. Jobs, for instance, played guitar and spent much of his life dealing with electronics, and so he "has this kind of busy, frenetic, quicksilver world of acoustic guitar and electronica," Bates explains. On the other hand, he says, Jobs' wife, Laurene Powell, inhabits a "completely different space, of these kind of oceanic, soulful strings."
Other characters include Steve Wozniak, Jobs' business partner, and the Japanese-born Zen priest Kobun Chino Otogawa, who led Jobs to convert to Buddhism and served as a mentor for much of his life. Otogawa's "almost purely electronic" sound world makes use of prayer bowls and processed Thai gongs.
As often happens when his compositions premiere, Bates will be seated among the orchestra musicians, triggering sounds and playing rhythms from two laptops. And before you ask: Yes, they are Mac computers. (Bates is quick to note he's not sponsored.)
Even the set echoes Jobs' creations. After a prologue in the iconic garage where Jobs' ideas first took shape, the garage walls explode into six moving cubes with screens that look a lot like iPhones. "We're doing something called projection mapping, where all of the scenic units have little sensors, so the video actually moves with them," opera director Kevin Newbury explains. "We wanted to integrate it seamlessly into the design because that's what Steve Jobs and Apple did with the products themselves."
Jobs's design sensibilities were enormously influenced by Japanese calligraphy including the ens, a circle that depicts the mind being free to let the body create. Bates says that also figures in the opera's title: The (R)evolution Of Steve Jobs, with the capital "R" in parentheses.
"Of course, there's the revolution of Steve Jobs in his creations and his devices. There's also the evolution from a countercultural hippie to a mogul of the world's most valuable company," Bates points out. "And there's the revolution in a circle of Steve Jobs as he looks at the ens, this piece of Japanese calligraphy, and finds that when he can kind of come full circle, he reaches the kind of completion that he sought so long in his life."
That's the side of Jobs this new opera explores: the way his life was marked by the struggle to find the balance between life's imperfections and his drive to create the perfect thing.
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A simple bacteria reveals how stress drives evolution – Phys.Org
Posted: at 8:14 am
July 20, 2017 by Elizabeth Howell , Astrobiology Magazine The researchers examined the biological processes of E.coli, a common bacteria. Credit: NIAID
A common bacteria is furthering evidence that evolution is not entirely a blind process, subject to random changes in the genes, but that environmental stressors can also play a role.
A NASA-funded team is the first group to design a method demonstrating how transposonsDNA sequences that move positions within a genomejump from place to place.
The researchers saw that the jumping rate of these transposons, aptly-named "jumping genes," increases or decreases depending on factors in the environment, such as food supply.
"This is a new window into how environment can affect evolution rates," said Nigel Goldenfeld, director of the NASA Astrobiology Institute for Universal Biology at the University of Illinois at Urbana-Champaign. "We can measure evolution rates for the first time, and we can see evolution acting at the molecular level."
Thomas Kuhlman, a physicist at the University of Illinois, Urbana-Champaign, said bacteria species can also play a role in jumping rates, as well as the environment.
"The activity of these transposal elements is not uniformly random; it's not just a pile of cells," he said.
Kuhlman and Goldenfeld recently published a paper on the research, "Real-time transposable element activity in individual live cells," in the Proceedings of the National Academy of Sciences. The research was led by Neil Kim, a physics graduate student at the University of Illinois at Urbana-Champaign, and also included work from fellow students Gloria Lee, Nicholas Sherer and Michael Martini.
True colors
Goldenfeld studies the role of the environment on evolution, while Kuhlman focuses on the biological processes of E. coli, a common bacteria that lives in the digestive tracts of humans and animals and the cause of infections by way of contaminated feces.
The two researchers came up with a novel approach to watching the movement of jumping genes by engineering an E. coli that expresses a fluorescent protein when the transposons "jump" out of a genome. Because the cell lights up when this occurs, the researchers were able to record the cells that jump more than others.
"The cells light up only when a transposon jumps," Goldenfeld said. "So we can see how often they jump, and when they jump, and where they jump from."
Goldenfeld's team also constructed a computer simulation of the jumping activity that was able to rule out random activity as the primary reason for jumping. Once they compared the simulation with the laboratory trials, it was clear that the transposons were not jumping randomly. Goldenfeld said the findings shed more light on the mechanisms of evolution.
A fundamental assumption of evolution has been that mutations and other instabilities in the genomes randomly occur in an organism as a 'blind" evolutionary force, and those that are beneficial to the cell lead to reproductive success. Another possibility, less accepted by biologists, is that the environment prompts the cell or organism to mutate in order for the cell to prosper better. These adaptive mutations, or stress-induced mutations, occur in response to stressors in the environment.
"Our work shows that the environment does affect the rate at which transposons become active, and subsequently jump into the genome and modify it," Goldenfeld said. "Thus the implication is that the environment does change the evolution rate. What our work does not answer at this point is whether the transposon activity suppresses genes that are bad in the particular environment of the cell. It just says that the rate of evolution goes up in response to environmental stress.
"This conclusion," he added, "was already known through other studies, for certain types of mutation, so is not in itself a complete reversal of the current dogma. We hope that future work will try to measure whether or not the genome instabilities that we can measure are adaptive."
Kuhlman said he has hopes of future research on more complex organisms.
"The next step is operating in yeast, as a very simple eukaryotic cell. Then eventually much further down the road, we'll get [the process] working in mammalian or human cells."
The research is not only useful for understanding the origins of life, but also uncovering situations where cells undergo rapid mutations. One possible application could be routing out the pathways of cancer, which happens when cells abnormally grow and cause problems with the rest of the body.
Goldenfeld added that the findings also have clear implications to astrobiology.
"One of the things that astrobiology is concerned with is the interaction between the environment and the rate of evolution," he said. "Our work showed for the first time that there are environmental influences on the rate of transposon activity, because we could literally measure the effect. We did this quantitatively and compared it with theoretical predictions that assumed that transposon activity was random. We could show that the activity is not random at all."
The NASA Astrobiology Institute funded the research.
Explore further: Watching 'jumping genes' in action
More information: Neil H. Kim et al. Real-time transposable element activity in individual live cells, Proceedings of the National Academy of Sciences (2016). DOI: 10.1073/pnas.1601833113
This story is republished courtesy of NASA's Astrobiology Magazine. Explore the Earth and beyond at http://www.astrobio.net .
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A simple bacteria reveals how stress drives evolution - Phys.Org
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