Daily Archives: October 23, 2022

Michael Behe: Game Over for Darwinism | Evolution News

Posted: October 23, 2022 at 12:38 pm

Image: A scene from "Molecular Machines ATP Synthase: The Power Plant of the Cell," via Discovery Institute.

Our biologist colleague Michael Behehas written a wonderful cover story forWorld Magazine. His theme is how science has vindicated the words of the Psalmist: I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

That inference to intelligent design recognizing a purposeful arrangement of parts in biological systems, large and small doesnt require a scientist to draw it. It was available to the thoughtful observer of life thousands of years. But the closer and deeper that technology has permitted us to peer into such systems, the more evident it has become that they reflect a deliberate design.

Behe traces sciences progress from Aristotle to Galen to William Harvey, Marcello Malpighi, Antonie van Leeuwenhoek, and modern scientists who study molecular machines. He recounts regarding ATP synthase:

ATP synthase is not simple. Comprising thousands of amino acid building blocks in about 10 kinds of protein chains, its intricate structure carefully directs a flow of acid particles, beginning from outside the cell, through deep channels in the machines organization, into the cells interior. Somehow, like the cascade of water over a hydroelectric dam that turns a turbine, the flow of acid through the channels rotates a central camshaft. The cams push against multiple discrete areas of a stationary region of the synthase, distorting their shapes. The distortion forces together two bound feed-chemicals, ADP and phosphate, provoking them to react to yield the energy-rich-yet-stable molecule ATP. As the camshaft completes a turn, the ATP is released into the cell, and the machine begins another cycle. Incredibly, the many copies of the machine in each person produce about 150 pounds of ATP moleculesevery day, but each is used rapidly as energy in effect, recharging each cell like a reusable battery.

Read the rest of Behes essay forWorldhere.

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The Oral Law -Talmud & Mishna – Jewish Virtual Library

Posted: at 12:35 pm

The Oral Law is a legal commentary on the Torah, explaining how its commandments are to be carried out. Common sense suggests that some sort of oral tradition was always needed to accompany the Written Law, because the Torah alone, even with its 613 commandments, is an insufficient guide to Jewish life. For example, the fourth of the Ten Commandments, ordains, "Remember the Sabbath day to make it holy" (Exodus 20:8). From the Sabbath's inclusion in the Ten Commandments, it is clear that the Torah regards it as an important holiday. Yet when one looks for the specific biblical laws regulating how to observe the day, one finds only injunctions against lighting a fire, going away from one's dwelling, cutting down a tree, plowing and harvesting. Would merely refraining from these few activities fulfill the biblical command to make the Sabbath holy? Indeed, the Sabbath rituals that are most commonly associated with holiness-lighting of candles, reciting the kiddush, and the reading of the weekly Torah portion are found not in the Torah, but in the Oral Law.

Without an oral tradition, some of the Torah's laws would be incomprehensible. In the Shema's first paragraph, the Bible instructs: "And these words which I command you this day shall be upon your heart. And you shall teach them diligently to your children, and you shall talk of them when you sit in your house, when you walk on the road, when you lie down and when you rise up. And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes." "Bind them for a sign upon your hand," the last verse instructs. Bind what? The Torah doesn't say. "And they shall be for frontlets between your eyes." What are frontlets? The Hebrew word for frontlets, totafot is used three times in the Torah always in this context (Exodus 13:16; Deuteronomy 6:8, 11:18) and is as obscure as is the English. Only in the Oral Law do we learn that what a Jewish male should bind upon his hand and between his eyes are tefillin (phylacteries).

Finally, an Oral Law was needed to mitigate certain categorical Torah laws that would have caused grave problems if carried out literally. The Written Law, for example, demands an "eye for an eye" (Exodus 21:24). Did this imply that if one person accidentally blinded another, he should be blinded in return? That seems to be the Torah's wish. But the Oral Law explains that the verse must be understood as requiring monetary compensation: the value of an eye is what must be paid.

The Jewish community of Palestine suffered horrendous losses during the Great Revolt and the Bar-Kokhba rebellion. Well over a million Jews were killed in the two ill-fated uprisings, and the leading yeshivot, along with thousands of their rabbinical scholars and students, were devastated.

This decline in the number of knowledgeable Jews seems to have been a decisive factor in Rabbi Judah the Prince's decision around the year 200 C.E. to record in writing the Oral Law. For centuries, Judaism's leading rabbis had resisted writing down the Oral Law. Teaching the law orally, the rabbis knew, compelled students to maintain close relationships with teachers, and they considered teachers, not books, to be the best conveyors of the Jewish tradition. But with the deaths of so many teachers in the failed revolts, Rabbi Judah apparently feared that the Oral Law would be forgotten unless it were written down.

In the Mishna, the name for the sixty-three tractates in which Rabbi Judah set down the Oral Law, Jewish law is systematically codified, unlike in the Torah. For example, if a person wanted to find every law in the Torah about the Sabbath, he would have to locate scattered references in Exodus, Leviticus, and Numbers. Indeed, in order to know everything the Torah said on a given subject, one either had to read through all of it or know its contents by heart. Rabbi Judah avoided this problem by arranging the Mishna topically. All laws pertaining to the Sabbath were put into one tractate called Shabbat (Hebrew for "Sabbath"). The laws contained in Shabbat's twenty-four chapters are far more extensive than those contained in the Torah, for the Mishna summarizes the Oral Law's extensive Sabbath legislation. The tractate Shabbat is part of a larger "order" called Mo'ed (Hebrew for "holiday"), which is one of six orders that comprise the Mishna. Some of the other tractates in Mo'ed specify the Oral Laws of Passover (Pesachim); Purim (Megillah); Rosh haShana; Yom Kippur (Yoma); and Sukkot.

The first of the six orders is called Zera'im (Seeds), and deals with the agricultural rules of ancient Palestine, particularly with the details of the produce that were to be presented as offerings at the Temple in Jerusalem. The most famous tractate in Zera'im, however, Brakhot (Blessings) has little to do with agriculture. It records laws concerning different blessings and when they are to be recited.

Another order, called Nezikin (Damages), contains ten tractates summarizing Jewish civil and criminal law.

Another order, Nashim (Women), deals with issues between the sexes, including both laws of marriage, Kiddushin, and of divorce, Gittin.

A fifth order, Kodashim, outlines the laws of sacrifices and ritual slaughter. The sixth order, Taharot, contains the laws of purity and impurity.

Although parts of the Mishna read as dry legal recitations, Rabbi Judah frequently enlivened the text by presenting minority views, which it was also hoped might serve to guide scholars in later generations (Mishna Eduyot 1:6). In one famous instance, the legal code turned almost poetic, as Rabbi Judah cited the lengthy warning the rabbinic judges delivered to witnesses testifying in capital cases:

"How are witnesses inspired with awe in capital cases?" the Mishna begins. "They are brought in and admonished as follows: In case you may want to offer testimony that is only conjecture or hearsay or secondhand evidence, even from a person you consider trustworthy; or in the event you do not know that we shall test you by cross-examination and inquiry, then know that capital cases are not like monetary cases. In monetary cases, a man can make monetary restitution and be forgiven, but in capital cases both the blood of the man put to death and the blood of his [potential] descendants are on the witness's head until the end of time. For thus we find in the case of Cain, who killed his brother, that it is written: 'The bloods of your brother cry unto Me' (Genesis 4:10) that is, his blood and the blood of his potential descendants.... Therefore was the first man, Adam, created alone, to teach us that whoever destroys a single life, the Bible considers it as if he destroyed an entire world. And whoever saves a single life, the Bible considers it as if he saved an entire world. Furthermore, only one man, Adam, was created for the sake of peace among men, so that no one should say to his fellow, 'My father was greater than yours.... Also, man [was created singly] to show the greatness of the Holy One, Blessed be He, for if a man strikes many coins from one mold, they all resemble one another, but the King of Kings, the Holy One, Blessed be He, made each man in the image of Adam, and yet not one of them resembles his fellow. Therefore every single person is obligated to say, 'The world was created for my sake"' (Mishna Sanhedrin 4:5). (One commentary notes, "How grave the responsibility, therefore, of corrupting myself by giving false evidence, and thus bringing [upon myself the moral guilt of [murdering] a whole world.")

One of the Mishna's sixtythree tractates contains no laws at all. It is called Pirkei Avot (usually translated as Ethics of the Fathers), and it is the "Bartlett's" of the rabbis, in which their most famous sayings and proverbs are recorded.

During the centuries following Rabbi Judah's editing of the Mishna, it was studied exhaustively by generation after generation of rabbis. Eventually, some of these rabbis wrote down their discussions and commentaries on the Mishna's laws in a series of books known as the Talmud. The rabbis of Palestine edited their discussions of the Mishna about the year 400: Their work became known as the Palestinian Talmud (in Hebrew, Talmud Yerushalmi, which literally means "Jerusalem Talmud").

More than a century later, some of the leading Babylonian rabbis compiled another editing of the discussions on the Mishna. By then, these deliberations had been going on some three hundred years. The Babylon edition was far more extensive than its Palestinian counterpart, so that the Babylonian Talmud (Talmud Bavli) became the most authoritative compilation of the Oral Law. When people speak of studying "the Talmud," they almost invariably mean the Bavli rather than the Yerushalmi.

The Talmud's discussions are recorded in a consistent format. A law from the Mishna is cited, which is followed by rabbinic deliberations on its meaning. The Mishna and the rabbinic discussions (known as the Gemara) comprise the Talmud, although in Jewish life the terms Gemara and Talmud usually are used interchangeably.

The rabbis whose views are cited in the Mishna are known as Tanna'im (Aramaic for "teachers"), while the rabbis quoted in the Gemara are known as Amora'im ("explainers" or "interpreters"). Because the Tanna'im lived earlier than the Amora'im, and thus were in closer proximity to Moses and the revelation at Sinai, their teachings are considered more authoritative than those of the Amora'im. For the same reason, Jewish tradition generally regards the teachings of the Amora'im, insofar as they are expounding the Oral Law, as more authoritative than contemporary rabbinic teachings.

In addition to extensive legal discussions (in Hebrew, halakha), the rabbis incorporated into the Talmud guidance on ethical matters, medical advice, historical information, and folklore, which together are known as aggadata.

As a rule, the Gemara's text starts with a close reading of the Mishna. For example, Mishna Bava Mezia 7:1 teaches the following: "If a man hired laborers and ordered them to work early in the morning and late at night, he cannot compel them to work early and late if it is not the custom to do so in that place." On this, the Gemara (Bava Mezia 83a) comments: "Is it not obvious [that an employer cannot demand that they change from the local custom]? The case in question is where the employer gave them a higher wage than was normal. In that case, it might be argued that he could then say to them, 'The reason I gave you a higher wage than is normal is so that you will work early in the morning and late at night.' So the law tells us that the laborers can reply: 'The reason that you gave us a higher wage than is normal is for better work [not longer hours].'"

Among religious Jews, talmudic scholars are regarded with the same awe and respect with which secular society regards Nobel laureates. Yet throughout Jewish history, study of the Mishna and Talmud was hardly restricted to an intellectual elite. An old book saved from the millions burned by the Nazis, and now housed at the YIVO library in New York, bears the stamp THE SOCIETY OF WOODCHOPPERS FOR THE STUDY OF MISHNA IN BERDITCHEV. That the men who chopped wood in Berditchev, an arduous job that required no literacy, met regularly to study Jewish law demonstrates the ongoing pervasiveness of study of the Oral Law in the Jewish community.

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Casino – Wikipedia

Posted: at 12:34 pm

Facility which houses and accommodates certain types of gambling activities

A casino is a facility for certain types of gambling. Casinos are often built near or combined with hotels, resorts, restaurants, retail shopping, cruise ships, and other tourist attractions. Some casinos are also known for hosting live entertainment, such as stand-up comedy, concerts, and sports.

Casino is of Italian origin; the root casa means a house. The term casino may mean a small country villa, summerhouse, or social club.[1] During the 19th century, casino came to include other public buildings where pleasurable activities took place; such edifices were usually built on the grounds of a larger Italian villa or palazzo, and were used to host civic town functions, including dancing, gambling, music listening, and sports. Examples in Italy include Villa Farnese and Villa Giulia, and in the US the Newport Casino in Newport, Rhode Island. In modern-day Italian, a casino is a brothel (also called casa chiusa, literally "closed house"), a mess (confusing situation), or a noisy environment; a gaming house is spelt casin, with an accent.[2][1][3]

Not all casinos are used for gaming. The Catalina Casino, on Santa Catalina Island, California, has never been used for traditional games of chance, which were already outlawed in California by the time it was built.[4] The Copenhagen Casino was a Danish theatre which also held public meetings during the 1848 Revolution, which made Denmark a constitutional monarchy.[5]

In military and non-military usage, a casino (Spanish) or Kasino (German) is an officers' mess.

The precise origin of gambling is unknown. It is generally believed that gambling in some form or another has been seen in almost every society in history. From Ancient Mesopotamia, Greeks and Romans to Napoleon's France and Elizabethan England, much of history is filled with stories of entertainment based on games of chance.

The first known European gambling house, not called a casino although meeting the modern definition, was the Ridotto, established in Venice, Italy, in 1638 by the Great Council of Venice to provide controlled gambling during the carnival season. It was closed in 1774 as the city government felt it was impoverishing the local gentry.[6]

In American history, early gambling establishments were known as saloons. The creation and importance of saloons was greatly influenced by four major cities: New Orleans, St. Louis, Chicago and San Francisco. It was in the saloons that travelers could find people to talk to, drink with, and often gamble with. During the early 20th century in the US, gambling was outlawed by state legislation. However, in 1931, gambling was legalized throughout the state of Nevada, where the US's first legalized casinos were set up. In 1976 New Jersey allowed gambling in Atlantic City, now the US's second largest gambling city.[7]

Most jurisdictions worldwide have a minimum gambling age of 18 to 21.[8]

Customers gamble by playing games of chance, in some cases with an element of skill, such as craps, roulette, baccarat, blackjack, and video poker. Most games have mathematically determined odds that ensure the house has at all times an advantage over the players. This can be expressed more precisely by the notion of expected value, which is uniformly negative (from the player's perspective). This advantage is called the house edge. In games such as poker where players play against each other, the house takes a commission called the rake. Casinos sometimes give out complimentary items or comps to gamblers.

Payout is the percentage of funds ("winnings") returned to players.

Casinos in the United States say that a player staking money won from the casino is playing with the house's money.

Video Lottery Machines (slot machines) have become one of the most popular forms of gambling in casinos. As of 2011[update] investigative reports have started calling into question whether the modern-day slot-machine is addictive.[9]

Casino designregarded as a psychological exerciseis an intricate process that involves optimising floor plan, dcor and atmospherics to encourage gambling.[10]

Factors influencing gambling tendencies include sound, odour and lighting. Natasha Dow Schll, an anthropologist at the Massachusetts Institute of Technology, highlights the decision of the audio directors at Silicon Gaming to make its slot machines resonate in "the universally pleasant tone of C, sampling existing casino soundscapes to create a sound that would please but not clash".[11]

Alan Hirsch, founder of the Smell & Taste Treatment and Research Foundation in Chicago, studied the impact of certain scents on gamblers, discerning that a pleasant albeit unidentifiable odor released by Las Vegas slot machines generated about 50% more in daily revenue. He suggested that the scent acted as an aphrodisiac, causing a more aggressive form of gambling.[12]

The following lists major casino markets in the world with casino revenue of over US$1 billion as published in PricewaterhouseCoopers's report on the outlook for the global casino market:[13]

According to Bloomberg, accumulated revenue of the biggest casino operator companies worldwide amounted to almost US$55 billion in 2011. SJM Holdings Ltd. was the leading company in this field, earning $9.7 bn in 2011, followed by Las Vegas Sands Corp. at $7.4 bn. The third-biggest casino operator company (based on revenue) was Caesars Entertainment, with revenue of US$6.2 bn.[17]

While there are casinos in many places, a few places have become well known specifically for gambling. Perhaps the place almost defined by its casino is Monte Carlo, but other places are known as gambling centers.

Monte Carlo Casino, located in Monte Carlo city, in Monaco, is a casino and a tourist attraction.

Monte Carlo Casino has been depicted in many books, including Ben Mezrich's Busting Vegas, where a group of Massachusetts Institute of Technology students beat the casino out of nearly $1 million. This book is based on real people and events; however, many of those events are contested by main character Semyon Dukach.[18] Monte Carlo Casino has also been featured in multiple James Bond novels and films.

The casino is mentioned in the song "The Man Who Broke the Bank at Monte Carlo" as well as the film of the same name.

Casin di Campione is located in the tiny Italian enclave of Campione d'Italia, within Ticino, Switzerland. The casino was founded in 1917 as a site to gather information from foreign diplomats during the First World War. Today it is owned by the Italian government, and operated by the municipality. With gambling laws being less strict than in Italy and Switzerland, it is among the most popular gambling destination besides Monte Carlo. The income from the casino is sufficient for the operation of Campione without the imposition of taxes, or obtaining of other revenue.[19] In 2007, the casino moved into new premises of more than 55,000 square metres (590,000sqft), making it the largest casino in Europe.[20] The new casino was built alongside the old one, which dated from 1933 and has since been demolished.[19][21]

the archipelago of Malta is a particularly famous place for casinos in particular the historic casino at the princely residence of Dragonara

The former Portuguese colony of Macau, a special administrative region of the People's Republic of China since 1999, is a popular destination for visitors who wish to gamble.[22] This started in Portuguese times, when Macau was popular with visitors from nearby Hong Kong, where gambling was more closely regulated. The Venetian Macao is currently the largest casino in the world. Macau also surpassed Las Vegas as the largest gambling market in the world.[22]

Machine-based gaming is only permitted in land-based casinos, restaurants, bars and gaming halls, and only subject to a licence. Online slots are, at the moment, only permitted if they are operated under a Schleswig-Holstein licence. AWPs are governed by federal law the Trade Regulation Act and the Gaming Ordinance.

The Casino Estoril, located in the municipality of Cascais, on the Portuguese Riviera, near Lisbon, is the largest casino in Europe by capacity.

During the Second World War, it was reputed to be a gathering point for spies, dispossessed royals, and wartime adventurers; it became an inspiration for Ian Fleming's James Bond 007 novel Casino Royale.

Singapore is an up-and-coming destination for visitors wanting to gamble, although there are currently only two casinos (both foreign owned), in Singapore. The Marina Bay Sands is the most expensive standalone casino in the world, at a price of US$8 billion, and is among the world's ten most expensive buildings. The Resorts World Sentosa has the world's largest oceanarium.

There are 4 legal gaming zones in Russia: "Siberian Coin" (Altay), "Yantarnaya" (Kaliningrad region), "Azov-city" (Rostov region) and "Primorie" (Primorie region).

With currently over 1,000 casinos, the United States has the largest number of casinos in the world. The number continues to grow steadily as more states seek to legalize casinos. 40 states now[when?] have some form of casino gambling. Interstate competition, such as gaining tourism, has been a driving factor to continuous legalization.[23] Relatively small places such as Las Vegas are best known for gambling; larger cities such as Chicago are not defined by their casinos in spite of the large turnover.

The Las Vegas Valley has the largest concentration of casinos in the United States. Based on revenue, Atlantic City, New Jersey ranks second, and the Chicago region third.

Top American casino markets by revenue (2015 annual revenues):[24]

The Nevada Gaming Control Board divides Clark County, which is coextensive with the Las Vegas metropolitan area, into seven market regions for reporting purposes.

Native American gaming has been responsible for a rise in the number of casinos outside of Las Vegas and Atlantic City.

Given the large amounts of currency handled within a casino, both patrons and staff may be tempted to cheat and steal, in collusion or independently; most casinos have security measures to prevent this. Security cameras located throughout the casino are the most basic measure.

Modern casino security is usually divided between a physical security force and a specialized surveillance department. The physical security force usually patrols the casino and responds to calls for assistance and reports of suspicious or definite criminal activity. A specialized surveillance department operates the casino's closed circuit television system, known in the industry as the eye in the sky. Both of these specialized casino security departments work very closely with each other to ensure the safety of both guests and the casino's assets, and have been quite successful in preventing crime.[25] Some casinos also have catwalks in the ceiling above the casino floor, which allow surveillance personnel to look directly down, through one way glass, on the activities at the tables and slot machines.

When it opened in 1989, The Mirage was the first casino to use cameras full-time on all table games.[26]

In addition to cameras and other technological measures, casinos also enforce security through rules of conduct and behavior; for example, players at card games are required to keep the cards they are holding in their hands visible at all times.

Over the past few decades, casinos have developed many different marketing techniques for attracting and maintaining loyal patrons. Many casinos use a loyalty rewards program used to track players' spending habits and target their patrons more effectively, by sending mailings with free slot play and other promotions.[27] Casino Helsinki in Helsinki, Finland, for example, donates all of its profits to charity.[28][29]

Casinos have been linked to organised crime, with early casinos in Las Vegas originally dominated by the American Mafia[30][31] and in Macau by Triad syndicates.[32][33]

According to some police reports, local incidence of reported crime often doubles or triples within three years of a casino's opening.[34] In a 2004 report by the US Department of Justice, researchers interviewed people who had been arrested in Las Vegas and Des Moines and found that the percentage of problem or pathological gamblers among the arrestees was three to five times higher than in the general population.[35]

It has been said that economic studies showing a positive relationship between casinos and crime usually fail to consider the visiting population: they count crimes committed by visitors but do not count visitors in the population measure, which overstates the crime rate. Part of the reason this methodology is used, despite the overstatement, is that reliable data on tourist count are often not available.[36]

There are unique occupational health issues in the casino industry. The most common are from cancers[37] resulting from exposure to second-hand tobacco smoke[38][39] and musculoskeletal injury (MSI)[40] from repetitive motion injuries while running table games over many hours.[41]

The Venetian Macau in the Cotai Strip is the largest casino in the world, owned by Las Vegas Sands

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Terence McKenna – Wikipedia

Posted: at 12:30 pm

American writer

Terence McKenna

Terence Kemp McKenna (November 16, 1946 April 3, 2000) was an American ethnobotanist and mystic who advocated the responsible use of naturally occurring psychedelic plants. He spoke and wrote about a variety of subjects, including psychedelic drugs, plant-based entheogens, shamanism, metaphysics, alchemy, language, philosophy, culture, technology, environmentalism, and the theoretical origins of human consciousness. He was called the "Timothy Leary of the '90s",[1][2] "one of the leading authorities on the ontological foundations of shamanism",[3] and the "intellectual voice of rave culture".[4]

McKenna formulated a concept about the nature of time based on fractal patterns he claimed to have discovered in the I Ching, which he called novelty theory,[3][5] proposing that this predicted the end of time, and a transition of consciousness in the year 2012.[5][6][7][8] His promotion of novelty theory and its connection to the Maya calendar is credited as one of the factors leading to the widespread beliefs about the 2012 phenomenon.[9] Novelty theory is considered pseudoscience.[10][11]

Terence McKenna was born and raised in Paonia, Colorado,[5][12][13][unreliable source?]with Irish ancestry on his father's side of the family.[14]

McKenna developed a hobby of fossil-hunting in his youth and from this he acquired a deep scientific appreciation of nature. He also became interested in psychology at a young age, reading Carl Jung's book Psychology and Alchemy at the age of 14.[6] This was the same age McKenna first became aware of magic mushrooms, when reading an essay titled "Seeking the Magic Mushroom" which appeared in the May 13, 1957 edition of LIFE magazine.[16]

At age 16 McKenna moved to Los Altos, California to live with family friends for a year. He finished high school in Lancaster, California.[13] In 1963, he was introduced to the literary world of psychedelics through The Doors of Perception and Heaven and Hell by Aldous Huxley and certain issues of The Village Voice which published articles on psychedelics.[3][13]

McKenna said that one of his early psychedelic experiences with morning glory seeds showed him "that there was something there worth pursuing",[13] and in interviews he claimed to have smoked cannabis daily since his teens.[17]

In 1965, McKenna enrolled in the University of California, Berkeley and was accepted into the Tussman Experimental College.[17] While in college in 1967 he began studying shamanism through the study of Tibetan folk religion.[3] That same year, which he called his "opium and kabbala phase",[6] he traveled to Jerusalem where he met Kathleen Harrison, an ethnobotanist who later became his wife.[6][17]

In 1969, McKenna traveled to Nepal led by his interest in Tibetan painting and hallucinogenic shamanism. He sought out shamans of the Tibetan Bon tradition, trying to learn more about the shamanic use of visionary plants.[12] During his time there, he also studied the Tibetan language and worked as a hashish smuggler,[6] until "one of his Bombay-to-Aspen shipments fell into the hands of U.S. Customs." He then wandered through southeast Asia viewing ruins, and spent time as a professional butterfly collector in Indonesia.[6][22][23]

After his mother's death from cancer in 1970, McKenna, his brother Dennis, and three friends traveled to the Colombian Amazon in search of oo-koo-h, a plant preparation containing dimethyltryptamine (DMT).[5][26] Instead of oo-koo-h they found fields full of gigantic Psilocybe cubensis mushrooms, which became the new focus of the expedition.[5][6][12][27] In La Chorrera, at the urging of his brother, McKenna was the subject of a psychedelic experiment[5] in which the brothers attempted to bond harmine (harmine is another psychedelic compound they used synergistically with the mushrooms) with their own neural DNA, through the use of a set specific vocal techniques. They hypothesised this would give them access to the collective memory of the human species, and would manifest the alchemists' Philosopher's Stone which they viewed as a "hyperdimensional union of spirit and matter".[28] McKenna claimed the experiment put him in contact with "Logos": an informative, divine voice he believed was universal to visionary religious experience. McKenna also often referred to the voice as "the mushroom", and "the teaching voice" amongst other names.[16] The voice's reputed revelations and his brother's simultaneous peculiar psychedelic experience prompted him to explore the structure of an early form of the I Ching, which led to his "Novelty Theory".[5][8]During their stay in the Amazon, McKenna also became romantically involved with his interpreter, Ev.

In 1972, McKenna returned to U.C. Berkeley to finish his studies[17] and in 1975, he graduated with a degree in ecology, shamanism, and conservation of natural resources.[3][22][23] In the autumn of 1975, after parting with his girlfriend Ev earlier in the year, McKenna began a relationship with his future wife and the mother of his two children, Kathleen Harrison.[8][17][26]

Soon after graduating, McKenna and Dennis published a book inspired by their Amazon experiences, The Invisible Landscape: Mind, Hallucinogens and the I Ching.[5][17][32] The brothers' experiences in the Amazon were the main focus of McKenna's book True Hallucinations, published in 1993.[12] McKenna also began lecturing[17] locally around Berkeley and started appearing on some underground radio stations.[6]

McKenna, along with his brother Dennis, developed a technique for cultivating psilocybin mushrooms using spores they brought to America from the Amazon.[16][26][27] In 1976, the brothers published what they had learned in the book Psilocybin: Magic Mushroom Grower's Guide, under the pseudonyms "O.T. Oss" and "O.N. Oeric".[12] McKenna and his brother were the first to come up with a reliable method for cultivating psilocybin mushrooms at home.[12][17][26][27] As ethnobiologist Jonathan Ott explains, "[the] authors adapted San Antonio's technique (for producing edible mushrooms by casing mycelial cultures on a rye grain substrate; San Antonio 1971) to the production of Psilocybe [Stropharia] cubensis. The new technique involved the use of ordinary kitchen implements, and for the first time the layperson was able to produce a potent entheogen in his [or her] own home, without access to sophisticated technology, equipment, or chemical supplies."[34] When the 1986 revised edition was published, the Magic Mushroom Grower's Guide had sold over 100,000 copies.[12]

In the early 1980s, McKenna began to speak publicly on the topic of psychedelic drugs, becoming one of the pioneers of the psychedelic movement.[36] His main focus was on the plant-based psychedelics such as psilocybin mushrooms (which were the catalyst for his career),[12] ayahuasca, cannabis, and the plant derivative DMT.[6] He conducted lecture tours and workshops[6] promoting natural psychedelics as a way to explore universal mysteries, stimulate the imagination, and re-establish a harmonious relationship with nature.[37] Though associated with the New Age and Human Potential Movements, McKenna himself had little patience for New Age sensibilities.[3][7][8][38] He repeatedly stressed the importance and primacy of the "felt presence of direct experience", as opposed to dogma.[39]

In addition to psychedelic drugs, McKenna spoke on a wide array of subjects,[26] including shamanism; metaphysics; alchemy; language; culture; self-empowerment; environmentalism, techno-paganism; artificial intelligence; evolution; extraterrestrials; science and scientism; the Web; virtual reality (which he saw as a way to artistically communicate the experience of psychedelics); and aesthetic theory, specifically about art/visual experience as information representing the significance of hallucinatory visions experienced under the influence of psychedelics.[citation needed]

It's clearly a crisis of two things: of consciousness and conditioning. These are the two things that the psychedelics attack. We have the technological power, the engineering skills to save our planet, to cure disease, to feed the hungry, to end war; But we lack the intellectual vision, the ability to change our minds. We must decondition ourselves from 10,000 years of bad behavior. And, it's not easy.

McKenna soon became a fixture of popular counterculture[5][6][37] with Timothy Leary once introducing him as "one of the five or six most important people on the planet"[41] and with comedian Bill Hicks' referencing him in his stand-up act[42] and building an entire routine around his ideas.[26] McKenna also became a popular personality in the psychedelic rave/dance scene of the early 1990s,[22][43] with frequent spoken word performances at raves and contributions to psychedelic and goa trance albums by The Shamen,[7][26][37] Spacetime Continuum, Alien Project, Capsula, Entheogenic, Zuvuya, Shpongle, and Shakti Twins. In 1994 he appeared as a speaker at the Starwood Festival, documented in the book Tripping by Charles Hayes.[44]

McKenna published several books in the early-to-mid-1990s including: The Archaic Revival; Food of the Gods; and True Hallucinations.[6][12][22] Hundreds of hours of McKenna's public lectures were recorded either professionally or bootlegged and have been produced on cassette tape, CD and MP3.[26] Segments of his talks have gone on to be sampled by many musicians and DJ's.[4][26]

McKenna was a colleague and close friend of chaos mathematician Ralph Abraham, and author and biologist Rupert Sheldrake. He conducted several public and many private debates with them from 1982 until his death.[47] These debates were known as trialogues and some of the discussions were later published in the books: Trialogues at the Edge of the West and The Evolutionary Mind.[3]

In 1985, McKenna founded Botanical Dimensions with his then-wife, Kathleen Harrison.[22][48] Botanical Dimensions is a nonprofit ethnobotanical preserve on the Big Island of Hawaii,[3] established to collect, protect, propagate, and understand plants of ethno-medical significance and their lore, and appreciate, study, and educate others about plants and mushrooms felt to be significant to cultural integrity and spiritual well-being.[49] The 19-acre (7.7ha) botanical garden[3] is a repository containing thousands of plants that have been used by indigenous people of the tropical regions, and includes a database of information related to their purported healing properties.[50] McKenna was involved until 1992, when he retired from the project,[48] following his and Kathleen's divorce earlier in the year.[17] Kathleen still manages Botanical Dimensions as its president and projects director.[49]

After their divorce, McKenna moved to Hawaii permanently, where he built a modernist house[17] and created a gene bank of rare plants near his home.[22] Previously, he had split his time between Hawaii and Occidental, CA.

McKenna was a longtime sufferer of migraines, but on 22 May 1999 he began to have unusually extreme and painful headaches. He then collapsed due to a brain seizure.[27] McKenna was diagnosed with glioblastoma multiforme, a highly aggressive form of brain cancer.[7][12][27] For the next several months he underwent various treatments, including experimental gamma knife radiation treatment. According to Wired magazine, McKenna was worried that his tumor may have been caused by his psychedelic drug use, or his 35 years of daily cannabis smoking; however, his doctors assured him there was no causal relation.[27]

In late 1999, McKenna described his thoughts concerning his impending death to interviewer Erik Davis:

I always thought death would come on the freeway in a few horrifying moments, so you'd have no time to sort it out. Having months and months to look at it and think about it and talk to people and hear what they have to say, it's a kind of blessing. It's certainly an opportunity to grow up and get a grip and sort it all out. Just being told by an unsmiling guy in a white coat that you're going to be dead in four months definitely turns on the lights. ... It makes life rich and poignant. When it first happened, and I got these diagnoses, I could see the light of eternity, la William Blake, shining through every leaf. I mean, a bug walking across the ground moved me to tears.[51]

McKenna died on April 3, 2000, at the age of 53.[7][8][17]

On February 7, 2007, McKenna's library of over 3000 rare books and personal notes was destroyed in a fire at the Esalen Institute in Big Sur, California. An index of McKenna's library was made by his brother Dennis.[52][53] His daughter, the artist and photographer Klea McKenna, subsequently preserved his insect collection, turning it into a gallery installation, and then publishing it in book form as The Butterfly Hunter, featuring her selected photos of 122 insects 119 butterflies/moths and three beetles or beetle-like insects from a set of over 2000 he collected between 1969 and 1972, as well as maps showing his collecting routes through the rainforests of Southeast Asia and South America.[54] McKenna had intensively studied Lepidoptera and entomology in the 1960s, and as part of his studies hunted for butterflies primarily in Colombia and Indonesia. McKenna's insect collection was consistent with his interest in Victorian-era explorers and naturalists, and his worldview based on close observation of nature. In the 1970s, when he was still collecting, he became quite squeamish and guilt-ridden about the necessity of killing butterflies in order to collect and classify them, and that's what led him to stop his entomological studies, according to his daughter.[54]

Terence McKenna advocated the exploration of altered states of mind via the ingestion of naturally occurring psychedelic substances;[5][32][43] for example, and in particular, as facilitated by the ingestion of high doses of psychedelic mushrooms,[26][55] ayahuasca, and DMT,[6] which he believed was the apotheosis of the psychedelic experience.He was less enthralled with synthetic drugs,[6] stating, "I think drugs should come from the natural world and be use-tested by shamanically orientated cultures ... one cannot predict the long-term effects of a drug produced in a laboratory."[3]

McKenna always stressed the responsible use of psychedelic plants, saying:

"Experimenters should be very careful. One must build up to the experience. These are bizarre dimensions of extraordinary power and beauty. There is no set rule to avoid being overwhelmed, but move carefully, reflect a great deal, and always try to map experiences back onto the history of the race and the philosophical and religious accomplishments of the species. All the compounds are potentially dangerous, and all compounds, at sufficient doses or repeated over time, involve risks. The library is the first place to go when looking into taking a new compound."

He also recommended, and often spoke of taking, what he called "heroic doses",[32] which he defined as five grams of dried psilocybin mushrooms,[6][57] taken alone, on an empty stomach, in silent darkness, and with eyes closed.[26][27] He believed that when taken this way one could expect a profound visionary experience,[26] believing it is only when "slain" by the power of the mushroom that the message becomes clear.[55]

Although McKenna avoided giving his allegiance to any one interpretation (part of his rejection of monotheism), he was open to the idea of psychedelics as being "trans-dimensional travel". He proposed that DMT sent one to a "parallel dimension"[8] and that psychedelics literally enabled an individual to encounter "higher dimensional entities", or what could be ancestors, or spirits of the Earth,[59] saying that if you can trust your own perceptions it appears that you are entering an "ecology of souls". McKenna also put forward the idea that psychedelics were "doorways into the Gaian mind",[43][61] suggesting that "the planet has a kind of intelligence, it can actually open a channel of communication with an individual human being" and that the psychedelic plants were the facilitators of this communication.[62][63]

McKenna spoke of hallucinations while on DMT in which he claims to have met intelligent entities he described as "self-transforming machine elves".[3][8][64]

In a more radical version of biophysicist Francis Crick's hypothesis of directed panspermia, McKenna speculated on the idea that psilocybin mushrooms may be a species of high intelligence,[3] which may have arrived on this planet as spores migrating through space[8] and which are attempting to establish a symbiotic relationship with human beings. He postulated that "intelligence, not life, but intelligence may have come here [to Earth] in this spore-bearing life form". He said, "I think that theory will probably be vindicated. I think in a hundred years if people do biology they will think it quite silly that people once thought that spores could not be blown from one star system to another by cosmic radiation pressure," and also believed that "few people are in a position to judge its extraterrestrial potential, because few people in the orthodox sciences have ever experienced the full spectrum of psychedelic effects that are unleashed."[3][7]

McKenna was opposed to Christianity[67] and most forms of organized religion or guru-based forms of spiritual awakening, favouring shamanism, which he believed was the broadest spiritual paradigm available, stating that:

What I think happened is that in the world of prehistory all religion was experiential, and it was based on the pursuit of ecstasy through plants. And at some time, very early, a group interposed itself between people and direct experience of the 'Other.' This created hierarchies, priesthoods, theological systems, castes, ritual, taboos. Shamanism, on the other hand, is an experiential science that deals with an area where we know nothing. It is important to remember that our epistemological tools have developed very unevenly in the West. We know a tremendous amount about what is going on in the heart of the atom, but we know absolutely nothing about the nature of the mind.

During the final years of his life and career, McKenna became very engaged in the theoretical realm of technology. He was an early proponent of the technological singularity[8] and in his last recorded public talk, Psychedelics in the age of intelligent machines, he outlined ties between psychedelics, computation technology, and humans.[69] He also became enamored with the Internet, calling it "the birth of [the] global mind",[17] believing it to be a place where psychedelic culture could flourish.[27]

Either philosophically or religiously, he expressed admiration for Marshall McLuhan, Alfred North Whitehead, Pierre Teilhard de Chardin, Carl Jung, Plato, Gnostic Christianity, and Alchemy, while regarding the Greek philosopher Heraclitus as his favorite philosopher.[70]

McKenna also expressed admiration for the works of writers including Aldous Huxley,[3] James Joyce, whose book Finnegans Wake he called "the quintessential work of art, or at least work of literature of the 20th century,"[71] science fiction writer Philip K. Dick, who he described as an "incredible genius,"[72] fabulist Jorge Luis Borges, with whom McKenna shared the belief that "scattered through the ordinary world there are books and artifacts and perhaps people who are like doorways into impossible realms, of impossible and contradictory truth"[8] and Vladimir Nabokov; McKenna once said that he would have become a Nabokov lecturer if he had never encountered psychedelics.

McKenna's hypothesis concerning the influence of psilocybin mushrooms on human evolution is known as "the 'stoned ape' theory."[16][43][73]

In his 1992 book Food of the Gods, McKenna proposed that the transformation from humans' early ancestors Homo erectus to the species Homo sapiens mainly had to do with the addition of the mushroom Psilocybe cubensis in the diet,[26][73] an event that according to his theory took place in about 100,000 BCE (which is when he believed that the species diverged from the genus Homo).[22] McKenna based his theory on the main effects, or alleged effects, produced by the mushroom[3] while citing studies by Roland Fischer et al. from the late 1960s to early 1970s.[76]

McKenna stated that, due to the desertification of the African continent at that time, human forerunners were forced from the increasingly shrinking tropical canopy into search of new food sources.[6] He believed they would have been following large herds of wild cattle whose dung harbored the insects that, he proposed, were undoubtedly part of their new diet, and would have spotted and started eating Psilocybe cubensis, a dung-loving mushroom often found growing out of cowpats.[6][7][43]

McKenna's hypothesis was that low doses of psilocybin improve visual acuity, particularly edge detection, meaning that the presence of psilocybin in the diet of early pack hunting primates caused the individuals who were consuming psilocybin mushrooms to be better hunters than those who were not, resulting in an increased food supply and in turn a higher rate of reproductive success.[3][7][16][26][43] Then at slightly higher doses, he contended, the mushroom acts to sexually arouse, leading to a higher level of attention, more energy in the organism, and potential erection in the males,[3][7] rendering it even more evolutionarily beneficial, as it would result in more offspring.[26][43] At even higher doses, McKenna proposed that the mushroom would have acted to "dissolve boundaries," promoting community bonding and group sexual activities.[12][43] Consequently, there would be a mixing of genes, greater genetic diversity, and a communal sense of responsibility for the group offspring. At these higher doses, McKenna also argued that psilocybin would be triggering activity in the "language-forming region of the brain", manifesting as music and visions,[3] thus catalyzing the emergence of language in early hominids by expanding "their arboreally evolved repertoire of troop signals."[7][26] He also pointed out that psilocybin would dissolve the ego and "religious concerns would be at the forefront of the tribe's consciousness, simply because of the power and strangeness of the experience itself."[43]

According to McKenna, access to and ingestion of mushrooms was an evolutionary advantage to humans' omnivorous hunter-gatherer ancestors,[26] also providing humanity's first religious impulse. He believed that psilocybin mushrooms were the "evolutionary catalyst"[3] from which language, projective imagination, the arts, religion, philosophy, science, and all of human culture sprang.[7][8][27]

McKenna's "stoned ape" theory has not received attention from the scientific community and has been criticized for a relative lack of citation to any of the paleoanthropological evidence informing our understanding of human origins. His ideas regarding psilocybin and visual acuity have been criticized as misrepresentations of Fischer et al.'s findings, who published studies about visual perception in terms of various specific parameters, not acuity. Criticism has also been expressed because, in a separate study on psilocybin-induced transformation of visual space, Fischer et al. stated that psilocybin "may not be conducive to the survival of the organism". There is also a lack of scientific evidence that psilocybin increases sexual arousal, and even if it does, it does not necessarily entail an evolutionary advantage.[81] Others have pointed to civilisations such as the Aztecs, who used psychedelic mushrooms (at least among the Priestly class), that didn't reflect McKenna's model of how psychedelic-using cultures would behave, for example, by carrying out human sacrifice.[12] There are also examples of Amazonian tribes such as the Jivaro and the Yanomami who use ayahuasca ceremoniously and who are known to engage in violent behaviour. This, it has been argued, indicates the use of psychedelic plants does not necessarily suppress the ego and create harmonious societies.[43]

One of the main themes running through McKenna's work, and the title of his second book, was the idea that Western civilization was undergoing what he called an "archaic revival".[3][26][82]

His notion was that Western society has become "sick" and is undergoing a "healing process": In the same way that the human body begins to produce antibodies when it feels itself to be sick, humanity as a collective whole (in the Jungian sense) was creating "strategies for overcoming the condition of disease" and trying to cure itself, by what he termed as "a reversion to archaic values." McKenna pointed to phenomena including surrealism, abstract expressionism, body piercing and tattooing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, rock and roll and catastrophe theory, amongst others, as his evidence that this process was underway.[83][84][85] This idea is linked to McKenna's "stoned ape" theory of human evolution, with him viewing the "archaic revival" as an impulse to return to the symbiotic and blissful relationship he believed humanity once had with the psilocybin mushroom.[26]

In differentiating his idea from the "New Age", a term that he felt trivialized the significance of the next phase in human evolution, McKenna stated that: "The New Age is essentially humanistic psychology '80s-style, with the addition of neo-shamanism, channeling, crystal and herbal healing. The archaic revival is a much larger, more global phenomenon that assumes that we are recovering the social forms of the late neolithic, and reaches far back in the 20th century to Freud, to surrealism, to abstract expressionism, even to a phenomenon like National Socialism which is a negative force. But the stress on ritual, on organized activity, on race/ancestor-consciousness these are themes that have been worked out throughout the entire 20th century, and the archaic revival is an expression of that."[3]

Novelty theory is a pseudoscientific idea[10][11] that purports to predict the ebb and flow of novelty in the universe as an inherent quality of time, proposing that time is not a constant but has various qualities tending toward either "habit" or "novelty".[5] Habit, in this context, can be thought of as entropic, repetitious, or conservative; and novelty as creative, disjunctive, or progressive phenomena.[8] McKenna's idea was that the universe is an engine designed for the production and conservation of novelty and that as novelty increases, so does complexity. With each level of complexity achieved becoming the platform for a further ascent into complexity.[8]

The basis of the theory was originally conceived in the mid-1970s after McKenna's experiences with psilocybin mushrooms at La Chorrera in the Amazon led him to closely study the King Wen sequence of the I Ching.[5][6][27]

In Asian Taoist philosophy the concept of opposing phenomena is represented by the yin and yang. Both are always present in everything, yet the amount of influence of each varies over time. The individual lines of the I Ching are made up of both Yin (broken lines) and Yang (solid lines).

When examining the King Wen sequence of the 64 hexagrams, McKenna noticed a pattern. He analysed the "degree of difference" between the hexagrams in each successive pair and claimed he found a statistical anomaly, which he believed suggested that the King Wen sequence was intentionally constructed,[5] with the sequence of hexagrams ordered in a highly structured and artificial way, and that this pattern codified the nature of time's flow in the world.[28] With the degrees of difference as numerical values, McKenna worked out a mathematical wave form based on the 384 lines of change that make up the 64 hexagrams. He was able to graph the data and this became the Novelty Time Wave.[5]

Peter J. Meyer (Peter Johann Gustav Meyer) (born 1946), in collaboration with McKenna, studied and improved the foundations of novelty theory, working out a mathematical formula and developing the Timewave Zero software (the original version of which was completed by July 1987),[86] enabling them to graph and explore its dynamics on a computer.[5][7] The graph was fractal: It exhibited a pattern in which a given small section of the wave was found to be identical in form to a larger section of the wave.[3][5] McKenna called this fractal modeling of time "temporal resonance", proposing it implied that larger intervals, occurring long ago, contained the same amount of information as shorter, more recent, intervals.[5] He suggested the up-and-down pattern of the wave shows an ongoing wavering between habit and novelty respectively. With each successive iteration trending, at an increasing level, towards infinite novelty. So according to novelty theory, the pattern of time itself is speeding up, with a requirement of the theory being that infinite novelty will be reached on a specific date.[3][5]

McKenna believed that notable events in history could be identified that would help him locate the time wave's end date[5] and attempted to find the best-fit placement when matching the graph to the data field of human history.[7] The last harmonic of the wave has a duration of 67.29 years.[88] Population growth, peak oil, and pollution statistics were some of the factors that pointed him to an early twenty-first century end date and when looking for an extremely novel event in human history as a signal that the final phase had begun McKenna picked the dropping of the atomic bomb on Hiroshima.[5][88] This worked out to the graph reaching zero in mid-November 2012. When he later discovered that the end of the 13th baktun in the Maya calendar had been correlated by Western Maya scholars as December 21, 2012,[a] he adopted their end date instead.[5][94][b]

McKenna saw the universe, in relation to novelty theory, as having a teleological attractor at the end of time,[5] which increases interconnectedness and would eventually reach a singularity of infinite complexity. He also frequently referred to this as "the transcendental object at the end of time."[5][7] When describing this model of the universe he stated that: "The universe is not being pushed from behind. The universe is being pulled from the future toward a goal that is as inevitable as a marble reaching the bottom of a bowl when you release it up near the rim. If you do that, you know the marble will roll down the side of the bowl, down, down, down until eventually it comes to rest at the lowest energy state, which is the bottom of the bowl. That's precisely my model of human history. I'm suggesting that the universe is pulled toward a complex attractor that exists ahead of us in time, and that our ever-accelerating speed through the phenomenal world of connectivity and novelty is based on the fact that we are now very, very close to the attractor."[95] Therefore, according to McKenna's final interpretation of the data and positioning of the graph, on December 21, 2012, we would have been in the unique position in time where maximum novelty would be experienced.[3][5][27] An event he described as a "concrescence",[12] a "tightening 'gyre'" with everything flowing together. Speculating that "when the laws of physics are obviated, the universe disappears, and what is left is the tightly bound plenum, the monad, able to express itself for itself, rather than only able to cast a shadow into physis as its reflection...It will be the entry of our species into 'hyperspace', but it will appear to be the end of physical laws, accompanied by the release of the mind into the imagination."

Novelty theory is considered to be pseudoscience.[10][11] Among the criticisms are the use of numerology to derive dates of important events in world history,[11] the arbitrary rather than calculated end date of the time wave[26] and the apparent adjustment of the eschaton from November 2012 to December 2012 in order to coincide with the Maya calendar. Other purported dates do not fit the actual time frames: the date claimed for the emergence of Homo sapiens is inaccurate by 70,000 years, and the existence of the ancient Sumer and Egyptian civilisations contradict the date he gave for the beginning of "historical time". Some projected dates have been criticised for having seemingly arbitrary labels, such as the "height of the age of mammals"[11] and McKenna's analysis of historical events has been criticised for having a eurocentric and cultural bias.[6][26]

The British mathematician Matthew Watkins of Exeter University conducted a mathematical analysis of the Time Wave, and claimed there were various mathematical flaws in its construction.[26]

Judy Corman, vice president of the Phoenix House of New York, attacked McKenna for popularizing "dangerous substances". In a 1993 letter to The New York Times, he wrote that: "surely the fact that Terence McKenna says that the psilocybin mushroom 'is the megaphone used by an alien, intergalactic Other to communicate with mankind' is enough for us to wonder if taking LSD has done something to his mental faculties."[17] The same year, in his True Hallucinations review for The New York Times, Peter Conrad wrote: "I suffered hallucinatory agonies of my own while reading his shrilly ecstatic prose".[17]

Reviewing Food of the Gods, Richard Evans Schultes wrote in American Scientist that the book was "a masterpiece of research and writing" and that it "should be read by every specialist working in the multifarious fields involved with the use of psychoactive drugs." Concluding that, "[i]t is, without question, destined to play a major role in our future considerations of the role of the ancient use of psychoactive drugs, the historical shaping of our modern concerns about drugs and perhaps about man's desire for escape from reality with drugs."[97]

In 1994, Tom Hodgkinson wrote for The New Statesman and Society, that "to write him off as a crazy hippie is a rather lazy approach to a man not only full of fascinating ideas but also blessed with a sense of humor and self-parody".[17]

In a 1992 issue of Esquire Magazine, Mark Jacobson wrote of True Hallucinations that, "it would be hard to find a drug narrative more compellingly perched on a baroquely romantic limb than this passionate Tom-and-Huck-ride-great-mother-river-saga of brotherly bonding," adding "put simply, Terence is a hoot!"[6]

Wired called him a "charismatic talking head" who was "brainy, eloquent, and hilarious"[27] and Jerry Garcia of the Grateful Dead also said that he was "the only person who has made a serious effort to objectify the psychedelic experience."[17]

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Republicans who question U.S. aid to Ukraine may soon have the power to end it – Los Angeles Times

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  1. Republicans who question U.S. aid to Ukraine may soon have the power to end it  Los Angeles Times
  2. Watch as support for funding Ukraine erodes among Republicans  CNN
  3. Ukraine aid under threat in Republican-controlled House  Axios
  4. Congressional Republicans Look to Sow Chaos in Ukraine if They Retake Congress  The New Republic
  5. View Full Coverage on Google News

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In places where it’s legal, how many people are ending their lives …

Posted: at 12:17 pm

The Victorian Parliament will consider a bill to legalise euthanasia in the second half of 2017. That follows the South Australian Parliaments decision to knock back a voluntary euthanasia bill late last year, and the issue has also cropped up in the run-up to the March 11 Western Australian election.

With the issue back in the headlines, federal Labors justice spokesperson, Clare O'Neil, told Q&A that in countries where the practice is legal, very, very small numbers of people use the laws.

Whether or not you agree with O'Neils statement depends largely on your interpretation of the subjective term very, very small, but there is a growing body of data available on how many people are using euthanasia or assisted dying laws in places such as the Netherlands, Belgium, Luxembourg, Colombia, Canada and some US states.

Many people use the terms assisted dying, assisted suicide and euthanasia interchangeably. But, technically, these phrases can have different meanings.

Assisted dying (sometimes also assisted death) is where the patient himself or herself ultimately takes the medication. Euthanasia, by contrast, is usually where the doctor administers the medication to the patient.

Assisted suicide includes people who are not terminally ill, but who are being helped to commit suicide, whereas assisted dying refers to people who are already dying. Some reports do not, however, distinguish between assisted dying and assisted suicide, and I will not distinguish them here.

In some jurisdictions, the word euthanasia is used to refer to both assisted dying/suicide (where the patient himself or herself takes the medication) and to euthanasia (where the doctor administers the medication to the patient). So euthanasia can sometimes be used as a broad term to cover a range of actions.

According to a peer-reviewed paper published last year in the respected journal JAMA:

Between 0.3% to 4.6% of all deaths are reported as euthanasia or physician-assisted suicide in jurisdictions where they are legal. The frequency of these deaths increased after legalization Euthanasia and physician-assisted suicide are increasingly being legalized, remain relatively rare, and primarily involve patients with cancer. Existing data do not indicate widespread abuse of these practices.

The authors of that paper said that 35,598 people died in Oregon in 2015. Of these deaths, 132, or 0.39%, were reported as physician-assisted suicides. The same paper said that in Washington in 2015 there were 166 reported cases of physician-assisted suicide (equating to 0.32% of all deaths in Washington in that year).

Interestingly, the same paper noted that US data show that:

pain is not the main motivation for PAS (physician-assisted suicide) The dominant motives are loss of autonomy and dignity and being less able to enjoy lifes activities.

The authors said that in officially reported Belgian cases, pain was the reason for euthanasia in about half of cases. Loss of dignity is mentioned as a reason for 61% of cases in the Netherlands and 52% in Belgium.

A 2016 Victorian parliamentary report has quoted from the UK Commission on Assisted Dying, which in turn referenced the work of John Griffiths, Heleen Weyers and Maurice Adams in their book Euthanasia and Law in Europe. The commission said:

There are no official data in Switzerland on the numbers of assisted suicides that take place each year, as the rate of assisted suicide is not collected centrally. Griffiths et al observe that there are approximately 62,000 deaths in Switzerland each year and academic studies suggest that between 0.3% and 0.4% of these are assisted suicides. This figure increases to 0.5% of all deaths if suicide tourism is included (assisted suicides that involve nonSwiss nationals).

Around 3.7% of deaths in the Netherlands in 2015 were due to euthanasia. The Netherlands regional euthanasia review committees reported that there were 5,516 deaths due to euthanasia in 2015. That is out of a total of around 147,000 - 148,000 deaths in the Netherlands that year.

This figure represents an increase of 4% of deaths due to euthanasia compared to 2014.

A 2012 paper published in The Lancet reported on the results of nationwide surveys on euthanasia in the Netherlands in 1995, 2001, 2005 and 2010. The researchers said:

In 2002, the euthanasia act came into effect in the Netherlands, which was followed by a slight decrease in the euthanasia frequency In 2010, of all deaths in the Netherlands, 2.8% were the result of euthanasia. This rate is higher than the 1.7% in 2005, but comparable with those in 2001 and 1995.

Another Netherlands-based study published in the journal JAMA Internal Medicine reported in 2015 that:

Certainly, not all requests are granted; studies conducted between 1990 and 2011 report rates of granting requests between 32% and 45%.

A 2015 paper in the New England Journal of Medicine about euthanasia rates in the Flanders region of Belgium (the northern half of the country) noted:

The rate of euthanasia increased significantly between 2007 and 2013, from 1.9% to 4.6% of deaths.

It can be hard to put these rates in context, but what is clear is that euthanasia is by no means a leading cause of death in countries where it is legal. For example, Statistics Belgium said that for the year 2012, cardiovascular disease was the most common cause of death (28.8%), and cancer was the second most common cause of death (26%).

And in the Netherlands where 5,516 of deaths were due to euthanasia in 2015 more than 12,000 Dutch people died from the effects of dementia in 2014, approximately 10,000 Dutch people died from lung cancer and nearly 9,000 died from a heart attack. In 2013, 30% (about 42,000) of Dutch deaths were from cancer and 27% (about 38,000) of Dutch deaths were from cardiovascular disease.

If this article has raised issues for you or if youre concerned about someone you know, call Lifeline on 13 11 14.

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How to save this winter on heating costs – WKYC.com

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How to save this winter on heating costs  WKYC.com

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‘Fonseca’ book review: The Goan artist’s biography misses the art of the matter – The New Indian Express

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'Fonseca' book review: The Goan artist's biography misses the art of the matter  The New Indian Express

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