shamanism is entheogenesis - alkhemia concerns the alkahest...,

realitysandwich |  In Plato, Shamanism, and Ancient Egypt, the writer Jeremy Naydler argues that there is good reason to believe that Plato and other Greek philosophers journeyed to Egypt in order to receive some form of initiation. In Plato's case, according to Naydler, this led to his philosophy -- to which, as Alfred North Whitehead remarked, all subsequent western thought is merely a footnote, which suggests that a book on The Egyptian Roots of Western Philosophy remains to be written. Exactly what Plato and the others received may not be absolutely clear, but Naydler believes that by trying to understand Plato's relationship to Egypt, we can gain a firmer grasp, not only on Plato's ideas, but also on "that deep current of thought and spiritual practice known as the Hermetic tradition."

Naydler argues that some form of shamanism was involved in ancient Egyptian spiritual practice. Naydler points out that the central narrative in Egyptian mythology is the story of Osiris' dismemberment at the hands of his evil brother Set and his resurrection by his consort Isis, and argues that this is paralleled in the dismemberment motifs in shamanic initiation rituals. He also argues that the journey of the soul through the underworld -- what the Egyptians called the Duat -- as described in the Book of the Going Forth By Day, otherwise known as Egyptian Book of the Dead, can be found in shamanic ritual, as can be the idea of a spiritual ascent, which is another Egyptian theme. In both shamanic and Egyptian religious accounts, this ascent to the sky takes place via wings or a kind of ladder, and it should come as no surprise that a parallel idea appears in the Hermetic notion of a journey through the planets to the "Eighth sphere." That Plato described a version of this stellar ascent too, suggests for Naydler that his version and the Hermetic one stem from the same source.

Predictably, for 'official' Egyptology, Naydler's ideas put him the lunatic camp, as most mainstream Egyptologists reject the notion of Egyptian shamanism. They reject it because, Naydler argues, they are fixated on the funerary interpretation of Egyptian religious texts, such as the Egyptian Book of the Dead. Like the Tibetan Book of the Dead, the Egyptian Book of the Dead is a collection of hymns, spells, incantations, magical 'power words,' and instructions used to guide the soul of the deceased in the after-world; unlike the Tibetan Book of the Dead, however, the Egyptian Book of the Dead, which is much older, is an often wildly heterogeneous assembly of writings, gathered over millennia, and is not really a book at all, at least not in the modern sense. Its earliest 'chapters,' known as the Pyramid Texts, were written on the walls of the tombs of the pharaohs circa 2350-2175 BC, but originated in sources much earlier; the practice of mummification and concern for the afterlife can be dated to at least 3100 BC, and according to the occult scholar Lewis Spence, an inscription on the sarcophagus of Queen Khnem-Nefert, of the 11th Dynasty (circa 2500 BC) states that a chapter of the Book of the Dead was discovered in the reign of Hosep-ti, the fifth king of the 1st Dynasty, "who flourished about 4266 BC."

We may take Spence's remark with a grain of salt, but the fact remains that the material making up the Book of the Dead is at least five thousand years old. Later parts of it, circa 1700 BC, came from what are known as the Coffin Texts, writings found on the sides of wooden coffins, or contained in scrolls placed with the dead. Although originally reserved for the pharaohs, this sort of Rough Guide to the afterlife gradually became available to anyone who could afford a scribe to copy it out. Perhaps the most well known version is the Papyrus of Ani, a copy of the Book of the Dead made for the scribe Ani circa 1240 BC, which contains the famous illustration of the god Anubis weighing Ani's heart on the scale of Ma'at, the goddess of justice. Late versions appeared with blank spaces for the names of individuals not yet dead. Initially the privilege of an elite, the spiritual rebirth associated with the journey through the underworld became over time something more democratic.

Yet while the funerary aspect of the Book of the Dead was certainly made use of, Naydler argues that the text had another, more central use. It was, he believes, a manual on how to "practise dying," a method of learning how to experience the separation of the soul from the body, which normally happens only in physical death, while still alive. Naydler argues that as this was also the aim of Plato's philosophy -- the Phaedo famously argues that philosophy is a "preparation for death" -- there is good reason to believe that rather than merely picking up an idea that was 'in the air,' Plato learned it at first hand from the priests at Heliopolis. The belief that one's nous, or mind, was immortal while one's body was subject to death and decay was, as a central theme of the Hermetic teachings, and this suggests that, rather than repackaging Platonic ideas - as some have argued the Corpus Hermeticum does -- both it and Plato's philosophy originated from the same source.

prohibition scuttles promising medical science...,

guardian | Drugs derived from magic mushrooms could help treat people with severe depression. Scientists believe the chemical psilocybin, the psychedelic ingredient in magic mushrooms, can turn down parts of the brain that are overactive in severely depressive patients. The drug appears to stop patients dwelling on themselves and their own perceived inadequacies.

However, a bid by British scientists to carry out trials of psilocybin on patients in order to assess its full medical potential has been blocked by red tape relating to Britain's strict drugs laws. Professor David Nutt, professor of neuropsychopharmacology at Imperial College London, will tell a conference today that because magic mushrooms are rated as a class-A drug, their active chemical ingredient cannot be manufactured unless a special licence is granted.

"We haven't started the study because finding companies that could manufacture the drug and who are prepared to go through the regulatory hoops to get the licence is proving very difficult," said Nutt. "The whole field is so bedevilled by primitive old-fashioned attitudes. Even if you have a good idea, you may never get it into the clinic, it seems."

Research by Nutt has found that psilocybin switches off part of the brain called the anterior cingulate cortex. It was known that this area is overactive in individuals suffering from depression. In his tests on healthy individuals, it was found that psilocybin had a profound effect on making these volunteers feel happier weeks after they had taken the drug, said Nutt – who was sacked as the chairman of the Advisory Council on the Misuse of Drugs in 2009 after repeatedly clashing with government ministers about the dangers and classification of illicit drugs.

Nutt's team also discovered that another section of the brain known as the default mode network was also influenced by psilocybin. "People with depression have overactive default mode networks and so ruminate on themselves, on their inadequacies, on their badness, that they are worthless, that they have failed – to an extent that is sometimes delusional. Again psilo-cybin appears to block that activity and stops this obsessive rumination."

To determine if psilocybin could be used as a treatment to help patients, Nutt and his team were given £550,000 by the Medical Research Council to begin a three-year project to test the drug on people with depression. Patients who had failed to respond to two previous treatments would be selected. The aim was to test 30 with the drug and 30 with a placebo.

However, the group has found its path blocked by bureaucracy. So difficult has the government and the EU made it for companies to manufacture the active ingredients of Class A drugs that price tags of around £100,000 were given by chemical companies.

"We only need a relatively small amount of the drug, an order worth only a few hundred pounds," said Nutt, who is set to describe his work with psilocybin at the UK Festival of Neuroscience conference in London today. "If we have to pay £100,000 we simply cannot afford to carry out the rest of the study. We have not given up but it is proving very difficult," he said.

"Depression is now the largest cause of disability in Europe. There are many effective treatments but only about a third of individuals respond fully. At least 10% fail to respond to three different treatments. We badly need more types of treatment but we cannot pursue these because the government is denying scientists access to powerful tools that could help people in need. The regulations that govern researchers access to Class A drugs are totally inappropriate and harmful."

TED censored Hancock's War on Consciousness talk...,

"TED’s decision to remove public talks by Rupert Sheldrake and Graham Hancock from YouTube and the main section of their web site has created quite a furore. To date there has been well over 1000 supportive comments posted on TED’s discussion pages. The latest page opened regarding the topic on the TED site is here. TED initially made quite a mess of the entire process. The first announcement they released was incredibly sloppy, and almost all the statements they made about the content of the two videos was inaccurate. It looked like the writer had either not watched the videos, or merely skimmed them."

"The massive backlash against TED indicates something else of great importance. People are getting smarter" TED has permitted the debate after having removed the video.

the war against human nature strengthens the fear of one’s fellow man

laphamsquarterly | So again with the war that America has been waging for the last one hundred years against the use of drugs deemed to be illegal. The war cannot be won, but in the meantime, at a cost of $20 billion a year, it facilitates the transformation of what was once a freedom-loving republic into a freedom-fearing national-security state. The policies of zero tolerance equip local and federal law-enforcement with increasingly autocratic powers of coercion and surveillance (the right to invade anybody’s privacy, bend the rules of evidence, search barns, stop motorists, inspect bank records, tap phones) and spread the stain of moral pestilence to ever larger numbers of people assumed to be infected with reefer madness—anarchists and cheap Chinese labor at the turn of the twentieth century, known homosexuals and suspected Communists in the 1920s, hippies and anti-Vietnam War protestors in the 1960s; nowadays young black men sentenced to long-term imprisonment for possession of a few grams of short-term disembodiment.

If what was at issue was a concern for people trapped in the jail cells of addiction, the keepers of the nation’s conscience would be better advised to address the conditions—poverty, lack of opportunity and education, racial discrimination—from which drugs provide an illusory means of escape. That they are not so advised stands as proven by their fond endorsement of the more expensive ventures into the realms of virtual reality. Our pharmaceutical industries produce a cornucopia of prescription drugs—eye opening, stupefying, mood swinging, game changing, anxiety alleviating, performance enhancing—currently at a global market-value of more than $300 billion. Add the time-honored demand for alcohol, the modernist taste for cocaine, and the uses, as both stimulant and narcotic, of tobacco, coffee, sugar, and pornography, and the annual mustering of consummations devoutly to be wished comes to the cost of more than $1.5 trillion. The taking arms against a sea of troubles is an expenditure that dwarfs the appropriation for the military defense budget.

Given the American antecedents both metaphysical and commercial—Thomas Paine drank, “and right freely”; in 1910 the federal government received 71 percent of its internal revenue from taxes paid on the sale and manufacture of alcohol—it is little wonder that the sons of liberty now lead the world in the consumption of better living through chemistry. The new and improved forms of self-invention fit the question—to be, or not to be—to any and all occasions. For the aging Wall Street speculator stepping out for an evening to squander his investment in Viagra. For the damsel in distress shopping around for a nose like the one seen advertised in a painting by Botticelli. For the distracted child depending on a therapeutic jolt of Adderall to learn to read the Constitution. For the stationary herds of industrial-strength cows so heavily doped with bovine growth hormone that they require massive infusions of antibiotic to survive the otherwise lethal atmospheres of their breeding pens. Visionary risk-takers, one and all, willing to chance what dreams may come on the way West to an all-night pharmacy. The war against human nature strengthens the fear of one’s fellow man. The red, white, and blue pills sell the hope of heaven made with artificial sweeteners.

the eucharist

nonduality | The ultimate and best and only really legit form of Eucharist is the entheogenic form.  Eucharistic doctrine is strongly formed and constrained and shaped by the entheogenic nature of the Eucharist.  If there is an entheogen-shaped hole at the center of religion, this is truest of Eucharistic writings.  Where does Christian doctrine come closest to the entheogenic truth?  In the Eucharistic writings.

For example, the debate over the real presence of Christ in the Eucharist is effortlessly solved by removing historical Jesus and replacing him by the entheogen as the true "logos/word made flesh".  In *general*, it's very clear that true Christianity (and ancient and Judeo-Hellenistic religion in general) was and is centered around the entheogen -- that puzzle is solved, but a minor puzzle remains: why is there no *explicit* discussion of entheogens in the Christian writings?

Writings on Eucharist are clearly talking about the entheogen, but it's not clear why they always talk implicitly rather than explicitly.  Suppressing the open discussion of the entheogenic nature of Eucharist and of Jesus "the drug of immortality", a financially profitable monopolistic franchise was established.  Entheogens evidently were widely known and widely influential in Christian doctrine, but effectively suppressed.

temple in man

"Generally speaking we know very little about Christianity and the form of Christian worship; we know nothing at all of the history and origin of a number of things. For instance, the church, the temple in which gather the faithful and in which services are carried out according to special rites; where was this taken from? Many people do not think about this at all. Many people think that the outward form of worship, the rites, the singing of canticles, and so on, were invented by the fathers of the church. Others think that this outward form has been taken partly from pagan religions and partly from the Hebrews. But all of it is untrue. The question of the origin of the Christian church, that is, of the Christian temple, is much more interesting than we think. To begin with, the church and worship in the form which they took in the first centuries of Christianity could not have been borrowed from paganism because there was nothing like it either in the Greek or Roman cults or in Judaism. The Jewish synagogue, the Jewish temple, Greek and Roman temples of various gods, were something quite different from the Christian church which made its appearance in the first and second centuries. The Christian church is—a school concerning which people have forgotten that it is a school. Imagine a school where the teachers give lectures and perform explanatory demonstrations without knowing that these are lectures and demonstrations; and where the pupils or simply the people who come to the school take these lectures and demonstrations for ceremonies, or rites, or 'sacraments,' i.e., magic. This would approximate to the Christian church of our times.

"The Christian church, the Christian form of worship, was not invented by the fathers of the church. It was all taken in a ready-made form from Egypt, only not from the Egypt that we know but from one which we do not know. This Egypt was in the same place as the other but it existed much earlier. Only small bits of it survived in historical times, and these bits have been preserved in secret and so well that we do not even know where they have been preserved.

"It will seem strange to many people when I say that this prehistoric Egypt was Christian many thousands of years before the birth of Christ, that is to say, that its religion was composed of the same principles and ideas that constitute true Christianity. Special schools existed in this prehistoric Egypt which were called 'schools of repetition.' In these schools a public repetition was given on definite days, and in some schools perhaps even every day, of the entire course in a condensed form of the sciences that could be learned at these schools. Sometimes this repetition lasted a week or a month. Thanks to these repetitions people who had passed through this course did not lose their connection with the school and retained in their memory all they had learned. Sometimes they came from very far away simply in order to listen to the repetition and went away feeling their connection with the school. There were special days of the year when the repetitions were particularly complete, when they were carried out with particular solemnity—and these days themselves possessed a symbolical meaning.

"These 'schools of repetition' were taken as a model for Christian churches—the form of worship in Christian churches almost entirely represents the course of repetition of the science dealing with the universe and man. Individual prayers, hymns, responses, all had their own meaning in this repetition as well as holidays and all religious symbols, though their meaning has been forgotten long ago."
G.I.Gurdjieff/ In search of the Miraculous / Chapter 15

living memory historical dustup on the entheogenic fringe...,

gnosticmedia | This episode is a presentation given by me, my first solo show, titled “Magic Mushrooms and the Psychedelic Revolution: Beginning a New History” – or “The Secret History of Magic Mushrooms” and is being released on Sunday, May 13, 2012.

Today is the 55^th anniversary since the publication of the May 13, 1957, Life magazine article, Seeking the Magic Mushroom, published by Gordon Wasson, which is what is largely considered to have launched the psychedelic revolution.

Today we’re going to toss out the last 55 years of academic history regarding the discovery of magic mushrooms, the beginnings of the field of ethnomycology, and this major event in launching the psychedelic revolution; and we’re going to start a new history – one based on truth and verifiable facts rather than legends and myths.

Six years in the making, this episode exposes one of the largest coverups in modern academic history – something that may one day be regarded as large as the Piltdown Hoax. We’re going to reveal how the psychedelic revolution was launched by the CFR, CIA and the elite, and how R. Gordon Wasson, the so called discoverer of magic mushrooms, and the founder of the field of ethnomycology, was himself a government asset, a friend of Edward Bernays – the father of propaganda, and is one of the key figures for launching one of the largest mind control operations in history – information never before revealed until today. 

And it doesn’t stop there. I’m going to provide information that shows how R. Gordon Wasson may have been one of the key players in the organization of the JFK assassination. Gordon Wasson nominates George Keenan and John Foster Dulles to the Century Club. Foreign Affairs (CFR) letter head. Gordon Wasson nominates George Keenan to the Century Club. Foreign Affairs (CFR) letter head. The entire transcript of this show is posted for download on the page to this episode on the Gnostic Media website so that you can follow along. Also included in the transcript are 70 endnotes leading to the evidence presented herein.

fist tap arnach...,

reuters | Colorado became the first state to legalize the possession and sale of marijuana for recreational use on Tuesday, setting up a possible showdown with the federal government as backers of a similar measure in Washington state declared victory.

A third measure to remove criminal penalties for personal possession and cultivation of recreational cannabis was defeated in Oregon, where significantly less money and campaign organization was devoted to the cause.

Supporters of a Colorado constitutional amendment legalizing marijuana declared victory and opponents conceded defeat after returns showed the measure garnering nearly 53 percent of the vote versus 47 percent against.

"Colorado will no longer have laws that steer people toward using alcohol, and adults will be free to use marijuana instead if that is what they prefer. And we will be better of as a society because of it," said Mason Tvert, co-director of the Colorado pro-legalization campaign.

The legalization puts the state in direct conflict with the federal government, which classifies cannabis as an illegal narcotic.

reschedule psilocybin, MDMA, and cannabis?

Fist tap Dale.

ego-disruptive = non-toxic/ ego-reinforcing = toxic

realitysandwich | Since my normal presentation (which is mostly about my theory for a quantum nature for the transpersonal entheogenic experience that I outline in my book Tryptamine Palace: 5-MeO DMT and the Sonoran Desert Toad) takes at least an hour, and since I was considering 'non-duality' to be another way of describing the 'classical' mystical experience of 'transpersonal Oneness' that occurs with the complete dissolution of Ego and Identity ('the loss of all opposites'), I decided to talk about a subject that I had been thinking about more recently, namely the correlation between the effect a 'drug' has on the Ego (one's personal sense of 'I') and its relative toxicity.

So for this conference, rather than discussing my usual subject (the endogenous entheogens, DMT and 5-MeO-DMT), I decided to consider the broad spectrum of different 'mood-enhancing' compounds available, and rather than considering how each particular 'drug' affects our bodies or our 'mental well-being' as most scientific studies would, I would instead rank each compound on how it affected our sense of Ego, our sense of "I". Since the total loss of Ego and the sense of "I" is the core of the transpersonal mystical experience (and I am an experiential-mystic at heart), I decided that I would assign each 'drug' its own 'Mystical Value', with the compounds that can induce the transpersonal state of total loss of Ego and Identity having the highest value (most value to an experiential mystic), while the compounds that reinforced or inflated the sense of the Ego would have the lowest. After ranking the various compounds (according to experiential reports in literature, EROWID, etc), it was obvious that the scale naturally descended by the chemical class of the compound -- tryptamine, phenethylamine, opiates, amphetamines, alcohol -- and that this corresponded to a noticeable increase in physical toxicity. My conclusion from ranking these various compounds by their unique 'Mystical Value' and then comparing their relative toxicity could then be expressed quite simply (as):

Oroc's First Law of Entheogens: The more a compound disrupts the Ego (the sense of 'I'), the physically safer (less toxic) that compound will be, while the more a 'drug' reinforces and inflates the sense of Ego, the more physically harmful (toxic) that compound will be.

For the purpose of elucidation, here is how I ranked the various compounds, along with my personal commentary on the effects of each compound, the relative toxicity, and a brief summary of its human history.

Warning! This table ranks PHYSICAL TOXICITY, and DOES NOT consider the well-documented potential PSYCHOLOGICAL SIDE-EFFECTS of psychedelic compounds that can occur for psychologically fragile people, from being unprepared for the psychedelic experience, or from taking too-high dosages of psychedelic compounds. All compounds in this table (other than alcohol) are currently illegal in the USA and most other countries.

"scientists" say it may be alright...,

LATimes | "Scientifically, these compounds are way too important not to study," said Johns Hopkins psychopharmacologist Roland Griffiths, who conducted the psilocybin trial.

In their next incarnation, these drugs may help the psychologically wounded tune in to their darkest feelings and memories and turn therapy sessions into heightened opportunities to learn and heal.

"We're trying to break a social mind-set saying these are strictly drugs of abuse," said Rick Doblin, a public policy expert who founded the Multidisciplinary Assn. for Psychedelic Studies in 1986 to encourage research on therapeutic uses for medical marijuana and hallucinogens. "It's not the drug but how the drug is used that matters."

Regulators and medical researchers remain wary. But among at least some experts at the National Institutes of Health and the Food and Drug Administration, the shift in attitude "has been dramatic," Doblin said.

Researchers explored the usefulness of hallucinogenic agents as an adjunct to psychotherapy in the 1950s and '60s. But allegations that hallucinogens were used in government-funded "mind control" efforts, freewheeling experimentation by proponents like Dr. Timothy Leary, and the drugs' appeal to a generation in revolt quashed legitimate research for decades.

The thaw has been slow in coming. In 2008, Griffiths co-wrote a report in the Journal of Psychopharmacology comparing psilocybin with a placebo for people dealing with incurable diseases. Psilocybin resulted in "mystical experiences having substantial and sustained personal meaning and spiritual significance," according to the study, the first since 1972 to explore a hallucinogen's therapeutic value.

Decagonal and Quasi-Crystalline Tilings in Medieval Islamic Architecture

Peter Lu | The conventional view holds that girih (geometric star-and-polygon) patterns in medieval Islamic architecture were conceived by their designers as a network of zigzagging lines, where the lines were drafted directly with a straightedge and a compass. We show that by 1200 C.E. a conceptual breakthrough occurred in which girih patterns were reconceived as tessellations of a special set of equilateral polygons (girih tiles) decorated with lines. These tiles enabled the creation of increasingly complex periodic girih patterns, and by the 15th century, the tessellation approach was combined with self-similar transformations to construct nearly perfect quasi-crystalline Penrose patterns, five centuries before their discovery in the West.

the prophet (PBUH) ridin too?

Mohammed meets the prophets Ismail, Is-hak and Lot in paradise. From the Apocalypse of Muhammad, written in 1436 in Herat, Afghanistan (now in the Bibliotheque Nationale, Paris).

Scribd | This paper will highlight some of primary evidence for entheogenic plant use in Islamic cults that partake of a vastly older legacy of ritual plant use. The accumulated research on entheogens and religions demands that certain traditions be reevaluated in light a continuing and coherent symbolism that enshrines holy plants as high mysteries in diverse faiths. Following thesoma/ haoma complex through Asia and Chinese Shamanism and into Persian and Islamic cults the use of entheogens meets with traditions in the ancient Middle East that shared doctrines of magic plants and cup rituals of visionary wine. The Greek, Semitic and Hermetic traditions merge with the shamanic techniques that persist in the esoteric symbolism of the Shia Muslims and Sufi as demonstrated in their holy books, art and poetry. The alchemical tradition thus emerges has having a definite entheogenic context that was cherished and protected by initiates from the profane. This speculative hypothesis rests on the collective evidence of religious traditions surrounding Islam that possessed similar rituals and reverence for plants that becomes a hidden aspect of mystical Islam.

Muhammad the Prophet Shaman

The prophet Muhammad spoke to the angelic messenger of God and underwent visionary initiatory voyages to the heavenly and infernal regions (1). He mounted the mysterious shamanic beast,al -buraaq, which means “lightning” in Arabic and which begins to draw associations with mushrooms, as they have ancient folklore links with lightning and thunder perhaps due to their sudden appearances after rains. Wasson notes thatBanat ’u’rrad , “Daughters of Thunder” are used as an expression for fungus, but an unnamed species, in the dictionary of classical Arabic in his discussion of “Lightingbolt and Mushrooms” (Wasson 1986). Though described in Islamic literature as being white and something like a donkey or a mule, the fabulous creature is curiously depicted in some examples of Islamic art as being red and white in a design consistent with Amanita muscaria mushroom, the entheogen suspected to be a major candidate for the soama/haoma and the symbolic colors of alchemy.

In the above images, Muhammad is seen riding the red and white creature, again the colors of the Amanita mushroom, in his shamanic night journeyisra' and ascension to heaven mi'raj reminiscent of the ascent of Arda Viraf who takes a narcotic and takes a visionary flight through heaven and hell (Seguy 1977). This representation of Buraq may indicate that regional cults viewed the Islamic revelation through their own shamanic traditions or that Islam retained the ritual heritages of the ancient world. These traditions would be enshrouded in the mysteries of Shia gnosis, alchemy and Sufism that spread into Europe. The other image depicts Imam Ali on a similar creature with the red and white colors and in a scene entitled “Gabriel Shows Ali’s Valor to the Prophet” from the 15th century Persian epic of Ali, the Khavaran Nameh, which shows his steed in these colors particularly in scenes of battle where it is grey in other scenes though more research is needed to fully develop these curious depictions of the changing mounts (Birjandi 2004). Another uncle of the Prophet Muhammad is Amir Hamza, whose folktales date back to the time of the Prophet and whose exploits unite Chinese, Indian Persian, Greek and Arabian cultures, also rides a similarly described winged-demon steed Ashqar Devzad (Lakhnavi and Bilgrami 2007). This series of tales involves treasures under trees and occult lore of the Prophet Khizir and Imam Ali (even before he was born) in aiding in battles and traveling to the land of thejinns for temporal and spiritual jihad for the True Faith anticipating the coming of the Prophet Muhammad.

the forbidden fruit...,

Salon | It’s fascinating to juxtapose America’s reverence for Steve Jobs’ accomplishments and its draconian drug policy with this, from the New York Times‘ obituary of Jobs:

[Jobs] told a reporter that taking LSD was one of the two or three most important things he had done in his life. He said there were things about him that people who had not tried psychedelics — even people who knew him well, including his wife — could never understand.

Unlike many people who have enjoyed success, Jobs is not saying that he was able to succeed despite his illegal drug use; he’s saying his success is in part — in substantial part — because of those illegal drugs (he added that Bill Gates would “be a broader guy if he had dropped acid once”). These quotes (first published by a New York Times reporter) have been around for some time but have been only rarely discussed in the recent hagiographies of Jobs: a notable omission given that he himself praised those experiences as an integral part of his identity and one of the most important things he ever did. A surprisingly good Time Magazine article elaborates on this Jobs-LSD connection further:

The paradoxes of love have perhaps never been clearer than in our relationships with Apple products — the warm, fleshy desire we feel for such cold, hard, glassy objects. But Jobs knew how to inspire material lust. He knew that consumers want something that not only sparkles and awes, but also feels accessible, easy to use, an object with which we want to merge and to feel one and the same. . . .

Not coincidentally, that’s how people describe the experience of taking psychedelic drugs. It feels profoundly artificial yet deeply real, both high-tech and earthy-crunchy, human and mystically divine — in a word, transcendent. Jobs had this experience. . . . As attested by the nearly spiritual devotion so many consumers have to Jobs’ creations, the former Apple chief (and indeed many other top technology pioneers) appeared to have found enduring inspiration in LSD. Research shows that the psychedelic experience is, in fact, long lasting: a new study published last week found that people who took magic mushrooms (psilocybin) had long-term personality changes, becoming more open, more curious, more intellectually engaged and more creative. These personality shifts persisted more than a year after taking the drugs.

America’s harsh prohibitionist drug policies are grounded in the premise that the prohibited substances have little or no redeeming value and cannot be used without life-destroying consequences. Yet the evidence of its falsity is undeniable. Here is one of the most admired men in America, its greatest contemporary industrialist, hailing one of the most scorned of these substances as integral to his success and intellectual and personal growth. The current President commendably acknowledged cocaine and marijuana use while there is evidence suggesting the prior President also used those substances. One of America’s most accomplished athletes was caught using marijuana at the peak of his athletic achievements. And millions upon millions of American adults have consumed some or many of those criminally prohibited substances, and themselves will say (like Jobs) that they had important and constructive experiences with those drugs or know someone who did.

i dunno if I'm with you on entheogens though...,

Video - Mushroom and the Cross montage

Wikipedia | An entheogen ("God inside us,"[4] en εν- "in, within," theo θεος- "god, divine," -gen γενος "creates, generates"), in the strict sense, is a psychoactive substance used in a religious, shamanic, or spiritual context.

Yeah PK Dick's characters keep zoning out and seeing ancient Rome around them, which sounds pretty much right to me. I dunno if I'm with you on the entheogens though, broski.

Aight then, you tell me what was going on in the mysteries, across time, cultures, languages, and a fairly sizeable geography - that bound all of these up together in a continuous skein of dying god symbolism, values, and praxis?