Frame Fame (twisted game)


I wrote this October 2017.  It got re-worked and entered into a poetry competition 27th October 2017.  Then, today, for the first time in my life, this difficult set of circumstances behind this poem, which I write around much more often than write of, became acknowledged somewhat.  And coincidentally, the poetry prize people, sent me an e-mail saying my poem did not make their shortlist (out of eight hundred high calibre poems, I more or less knew it had no chance, especially since its content is difficult to say the least, and the word count long, and the style of writing I don’t want to comment about since my intent was that it be un-nerving, which ought not make for a smooth read), and that therefore, I am allowed use it elsewhere now, as of today.  This is a sign.  At least for me in my head, the sign is clear, perhaps . . . , well perhaps what is weird need not be stated now, about how there are specific elements in the content of this poem, which differ from my usual endeavours to convey the same story, and by coincidence today, before reading my e-mails, that exact content related exactly with some kind of awkward acknowledgment advance, which my receipt of enables me place this poem here now.  And here now today, advanced as I am with certain minded emphasis, that whatever I have said and will be having to say, about the man I have mentioned in a few locations in this website, (and whose insistence upon receiving all the positive attention possible from my every action tends to bend my poetry into writing about his consequences rather than about normality), never could have amounted to myself blaming any other man with what I say about that one man.  And if I become alike him, by describing him, all the more evidence of what he did.  Hi there then, W**** C*** W******, or whoever next you were putting to the task of reading what I write.  If you can’t even be bothered observing me, but put another onto that task, and somebody you set up into seeking only the worst possible interpretation, well be that upon your head without myself even having needed say so.

The Frame of Fame Never Claimed

Whatever that hand behind I will no name

Within his self defined expletive of fame
Perhaps there might have been need

Of such words as deride and sustain
The loss of dignity of such as was game

Because he tried make of himself
A brother like no other asshole in stealth
But has confused his self for his health
And forgotten God is in command even in wealth

Albeit money fails the memory of God’s one stance

Thus some asswipe’s all became measure of many falls
Unable say “no” to his call resistance yet stands true and tall

And one day when we unknowing all became his last chance
To prove what he taught be not how all men might have
Fallen out of Love’s favour quite strangely enhanced
With the furious glamour of otherness he had

As if to prove he made not the ball
That continued rebounding in every head for
As long as we wait upon his evidence bad
And him to get his own mind read we presume sad
Knowing it not conscionable to be him and be glad

Neatly defined by his own understanding dense
Being brother like no other himself he spent

We learn we all might need yet insist

In the chance that life is lived inviolate

Even as wife unto his hand rendered quiet
And money naught but his own self spam
While in free fall still it is that

The individualist’s God of all our collectivity
Of pantheist animist and even Islamic seeds
Of understanding all the whole community be
Greater than the sum of each single part like me
In the very state of grace of faith in God
The brother like no other imagined as if no more was
Than strange self consuming pirana crocodile dog
Only to find that since inviolate I still now am
When we spend money and get change
It is always and still the very same

That money’s only expense was the imperfect defence

Of the purchasing sweet of money’s true defeat
We can’t buy back our brains as was money’s false claim

But of getting less for more
Finding the worth of the poor
There be insights within
How money did begin
That with only just the small change
The poor did rise again and again

By mere contemplative accruement of
The thought that by money accumulating
The end game of evermore forever was
Coming nearer and nearer as if in an

Apolcalypse none but Isiah might have first decided
Upon turning economic worth into the myth of who it was first

Who thought up how money’s fact made us all foul
When the smallest coin known can carry the dream well honed
For which the millions and billions of the rich
Have found philanthropy’s illbegotten pitch
As their only means by which to believe
They themselves not fallen any harder than me

And all the while I’d not want the throne
Or by all and sundry become known
Since the penalty of every cent to pay
Was money’s lack of truth’s way
That need you and me both we take heed
Of these thoughts my words now seed
That money’s manipulative bill
Never keeps itself enough still

Still enough that its measure is by will
And with my own small five cents
Found while he glanced not upon city pavement
Whole economies might pay Spiritual rent
Yet I’d not frighten men into becoming more bent

Hence if freedom we can command
The choice of less money is noble and grand
And thus I write this poem alone
Traveling by public bus back home
Where nothing doing is grown
And I advise you all the same bone
Never by money to become known



Bunya Down The Road


When humidity hangs in air heavily low

And warmth thirty eight in shade of day

Lingered around approaching midnight where

The Bunya drop nuts and parrots play

Down the road it can be found

In consternation of a mind somehow bound

Might be words around about how

Such heat as escapes from the words now

Could in truth be of and from

Faster vibrating particles than

I don’t know what

Causing slight the breeze will sooner come right down

To Earth as if to cool the word of love down

Yet since vibrating particles all around

Through dense heat yet penetrate cicada sound

Be of mind two discreet phenomenon that surround

Me in my concentration thinking aloud

Since the densities of vibrations be

Inversely proportional in thought to the

Densities of particles we believe

That thus be the difficulty

Of such heavy humidity


Who on Earth might we be

If too proud to enjoy evening breeze

And cicada sounds abound

Down the road from

“Bunya” being another word for tree

Into where I have found

Words weaving heaven into poems none too proud

The more certain in fact stated

The less clear deposits may have weighed in

Informing internal mind of the mayhem

In vibrating air that heats the despair

Of going troppo none too rare

Where we dare not eat such nuts

As resin fills higher air

something I am disallowed divulge

Notice: class-oembed.php is deprecated since version 5.3.0! Use wp-includes/class-wp-oembed.php instead. in /var/www/wp-includes/functions.php on line 4719

Recently, I happened to ponder whether or not the newly incorporated “Australian Psychedelic Society” is a fairdinkum organisation worthy of my personal support. But that is beside the point of this moment in time in which I write.  Nevertheless, it crossed my mind how they enticed me into their swimming pool of soft toy animals during EGA, whereupon I ignorantly took note of the nice policeman taking snuff whilst I happily could say no. Then I wondered whether I ought test their waters further, by attempting approaching the concept of a Brisbane Chapter beginning. But, at the eleventh hour it all went awry, and I held my nerve instead, failing to find any worth in the currently incorporated Melbourne group outside of a 3CR radio show which certain nice enough individuals want to be known through, so as to safeguard their own sanctity.  Presumably because they told me the truth about experiencing persecution unwarranted from the police, since there is ample evidence existing of such unwarranted persecution occuring in previous examples.  Besides which, I like believing what I am told.  Nevertheless the idea of a Brisbane Chapter, from the outset, is more or less being poo pooed by all potential membership, until I came along and never even turned up to the meeting I vaguely attempted organize.


Then I began reading “Mystery School in Hyperspace”, and getting into chapter four, about brothers McKenna, wanted to go back and check out the references to source material available online, cited in chapter three. With marginal interest in the Grateful Dead, and rather more in what Nick Sand had to say for himself, I began a bit of online enquiry. Between that start, and completing this strange piece of writing, (be it web log post, or article, or essay, I doubt it need be read), we had some strange power surges in my neighbourhood, and I observed the formidable way lightening can strike. And so instead of writing about DMT, I am writing once more, happily, about homeopathy. Homeopathy being a subject within which DMT can potentially occassionally feature, I ought add that it need never be a particularly prominent feature.


Perhaps I am only constantly irritated by something or other I fail to define in words, and perhaps I don’t like to be read, and so purposefully make my writing harder and harder to read, and perhaps it is just that I am sick and tired of the very many persons who have presupposed anybody indigenous is fair game to blame for the lust of the world, but whatever that reason be, please don’t find me easier to read than I might be. Please re-read any and every sentence and paragraph over which your interpretation of my meaning can be doubted.  And if you feel irritated by the style of my writing, know I don’t mind that you felt irritated, but will gladly accept the responsibility for that, since I am feeling somewhat irritated myself at this time, through the myriad of mental connections springing forth from reading Graham St John’s cultural history of DMT, the Mystery School in Hyperspace.  Its enough to make anybody want to take drugs, except that I don’t normally like to.


This is what the Australian Therapeutic Goods Administration website glossary states in its Homeopathy entry, (just in case anybody who read my obnoxious recent statements about homeopathy in the Shamanis Australis Botanicals forum, thought to check out my link into these words):


Homoeopathic preparation


TG Act – a preparation:

  1. manufactured from a mother substance; and

  2. manufactured in accordance with a manufacturing procedure described in a homoeopathic pharmacopoeia.

TG Regs – a preparation:

  1. formulated for use on the principle that it is capable of producing in a healthy person symptoms similar to those which it is administered to alleviate; and

  2. prepared according to the practices of homoeopathic pharmacy using the methods of:

    1. serial dilution and succussion of a mother tincture in water, ethanol, aqueous ethanol or glycerol; or

    2. serial trituration in lactose.


I might have a few bones to pick with the TGA about their entry, if I thought it worth the effort, which I do not. Not because homeopathy is not worth the effort, but because the Nation State and its public service obviously don’t want or need to comprehend homeopathy. Nevertheless the bone at stake is significant, and can be picked.


In particular, their main point, while hair splittingly accurate a description, is by no means a definition. Since it leaves out the very essence of the law of “like curing doing alike”. Where they state “formulated for use on the principle that it is capable of producing in a healthy person, symptoms similar to those which it is administered to alleviate”, they were leaving out the fact that the capability of producing those symptoms, is what is at stake, in only their own minds, and not in fact what homeopathy is about, at least not as simplicity might have it, and albeit that at stake is a point needing answering. Somebody somewhere obviously had the delusion, that the negative health state symptoms, similar to the disease we intend to alleviate, might be going to become asserted via the prescription’s capability “of producing in a healthy person”. But how, they wonder, if also to be alleviated. Obviously we are not talking about the exact same person, but rather, the healthy persons whose body’s produced those symptoms, were in the past, and are documented in homeopathy’s texts, and most often were given more medicine than the patient needing alleviation of symptoms, is going to be given.  And yet in ignorance of those facts, at the TGA it seems as if they presuppose upon all homeopaths here in Australia, (probably causing how weak the profession can be here, of qualified practicing homeopaths, suffering a similar delusion as did the TGA, and yet the TGA is still having little impact on those of us homeopaths who well understand how homeopathy alleviated disease symptoms in our own bodies, and so is really no problem at all, and in fact quite useful at providing direction as to the law), that we might as well be advertising ourselves as capable of a nasty practice of the TGA’s imagination, of projecting disease symptoms upon another person, so as to somewhat alleviate in the patient, (who is clearly very very fine in their patience with this process).


My point is, that homeopathy never was, never will be, and can not be taught as, such an ill minded, and ill conceived concept, as was being projected upon the well taught practice. Homeopaths who think, or rather imagined, otherwise, and even believed the TGA type delusion whilst teaching homeopathy, deserve to have no professional credibility. In fact, because there were homeopaths, and prominent they were among the profession here in Australia, who suffered that grave delusion, as if the skill of the homeopath were only to source somebody else through that somebody else’s susceptibility to disease, (since we homeopaths all know, that without susceptibility inherent already in the biology, a disease can’t just suddenly manifest in anybody as it pleases the sufferers of that disease) as if by blaming somebody else, and worse even, projecting upon that somebody else’s future such blame could eventually manifest if not already the case, that that somebody else might fall victim to the disease process which the suffering patient need alleviation from, the whole profession is rightfully in total disrepute.


All the more will that disrepute hold now those suspicious of homeopathy who read this, will take due regard of my point about homeopaths knowing of the necessity of “susceptibility” to disease.  Homeopaths in fact treat disease susceptabilities all the time, at the level of what we inherit from our ancestors, and present in our DNA.  I know because I have experienced a few outstanding cures at the exact level of heritable disease.  Becoming cured of such diseased processes as one inherits, is a hard road to travel however, and need be prefaced by much work towards regaining the health.  The hardest cures to face, came through self prescribed homeopathy, however, and never from a professional homeopath.


As for my own point of view, in why I yet will call myself a homeopath, I might in the end, need to leave that down to your own ill minded imaginative regard for me personally, if you so choose to sustain that in yourselves. However, it is in truth a far more wholesome and well nourished point of view, unavailable to anybody who wanted repudiate its essence. My point of view, is that the disease energy indeed maybe will need continue manifesting itself in the world, but, once it is already within my own body, (or the body of anybody I treat with homeopathic remedies), the only way to be alleviated from that suffering, is by going through the process. The only way out is through.  Cures are in fact, unpleasant.


There is not only one law, of “like curing doing alike”, in homeopathy, but in fact three laws. One is the law of similars, of like curing doing alike, another is the simplicity of “less is more”, (which even as “mess is law” might as well still work, only so long as we can alleviate ourselves of “mess turn wed-ical” sciences), which is in fact the main point of dissent which those opposed to homeopathy are want to oppose us on the basis of, (to which my answer is merely that the dosage, at which reverse psychology works, differs for different persons, and perhaps their own weight of dosage will prove to be a toke on a pipe of straight crystalised dimethyltryptamine), and the third law, is the law of cure. And no, the law of cure is never dependent upon blame, of anybody, and there is no Art in sourcing anybody to blame involved in any curative process. Yet in the hands of a skilled homeopath is a true Art by which the most perfection possible in a person’s biological heritage may be drawn to the fore, as if the homeopath is simultaneously divining by astrology, and sculpting the human body, which is of course always God’s work.


The law of cure, states that, symptoms of diseases more downwards and outwards through specific known pathways in the human biology, when the movement of disease is towards becoming cured. The law of cure is dependent upon further knowledge also of disease, (hence the “sha-” prefix at the start of the Siberian, Tuvan and Sanscrit word “Shaman”, is the same word as “cha”, meaning disease), and disease processes, which are an energy, (called “cha” as opposed to “chi” which in homeopathy gets called the body’s inate vitality, a health giving energy), and are also somehow alive as an energy, but perhaps alive only by cause of our own erroneous belief. Nevertheless if we perceive life, we are bound to honour it as real life.  Anybody who experiences real homeopathic cure, states that they felt enormous relief, internally, emotionally, and of their mind, even though the actual symptoms may have become less easy (dis-ease like), for a brief, and acute, period of time. The pathways are well known and documented by Chinese medicine, as the meridians used in acupuncture and many touch therapies the world over. Moving downwards, means when the disease moves through a blockage at a pressure point, it is moving down that meridian, and moving outwards means that if any specific pressure point can’t immediately become unblocked, then the disease need move into a more external meridian to continue to move downwards.  This information need be akin to a final port of call in any decent homeopaths assessement of the correct remedy, and the timing of its prescription.


All diseases always have the natural tendency to move downwards. Like electricity, cha is a negatively charged energy, and always wants to move down into the Earth. And also like electricity cha travels more expediently in water. This is why the water spirit cultures are those most adept with medicine practice. Disease can strike a person down like a lightening bolt, and does that as frequently as it was being caused by those who furnished the delusions of humanity, as if able control the weather. Disease is essentially a function of the imagination. Now, in many religious traditions, it is known that the imagination is at heart, the cause of death. Yet diseases are the real cure of death, even in the essence of Christ’s teaching. He taught that we do not catch disease by what we might eat, but because of what is already in us. Our tendency or susceptibility to imagine. A delusion when acted upon, becomes a stronger foe.  Disease is always born in delusion, and always the cure is to discover oneself not engaging in the behaviour which gave birth to the delusion.  And at least if we have, then it need be behaviour we are capable of changing, a fact homeopathy can be most helpful with. As helpful in fact, as an initiatory rite of passage, since homeopathic remedies when well prescribed, are capable of leaving an imprint in a person, such that the mere intention to behave in a disease causing manner, can cause a somatic hallucination of painful reprisal from within the body itself, if that intention were to be followed through with.


Now, think again about what the TGA wrote. That any homeopathic remedy was “formulated for use on the principle that it is capable of producing in a healthy person, symptoms similar to those which it is administered to alleviate”. Exactly the same as what “reverse psychology” is.  The same reasoning as behind Brer Rabbit telling Brer Fox how he loves the prickly gorse bush.  In homeopathic practice there is a process called an “aggravation”, meaning that after taking a remedy, often enough the symptoms worsen briefly, before becoming alleviated. Now clearly, the skill of the homeopath, need be such as to enable patients bear with such aggravations, safely. A wrongly placed, or wrongly timed, remedy, or remedy provided at the wrong dosage, can prevent the aggravation from being tolerable, and/or, cause that the aggravation itself presents too much danger.  Yet an exactly correctly suffered aggravation, leaves a scar inside the body, or upon the skin, in the case of severe eruptions such as scabies might be,  which is initiatory, and can guide the behaviour correctly ever after.  Homeopathy is in fact a very dangerous practice, warranting of its terrible reputation whenever practiced in the wrong hands. Which, in Australia these days, was sadly only too often.


Yet I will still call myself a homeopath. If I am shaman, and if I am capable of the addiction therapy intervention (dissassociated from homeopathy in all hands other than my own) I have laid claim to my skills at by receiving money, homeopathy is one of my strongest skills. But I will not practice professionally, because I find that if I receive money in exchange for prescribing a homeopathic remedy, I am at risk of becoming less sensitive to the level at which I need prescribe for the patient, and somehow aligned with the level at which they think about their money, instead.  The level at which much of the economy operates, is the level at which emotional energy belonging in the heart, cycles around in the lower processes of thinking in the head, which we might call mindful.  There is an exact potency level measured as how well that dumb fact of misplaced energy can receive treatment and become cured.  But in a more general way, dosage in particular, or “potency”, is a matter which few homeopaths are enough skilled at adjusting to the individual needs of each patient, althought we all ought well know the theory.  If a person is already alike the statistician who, diagnosed of a disease with a 100% fatality rate, needed become cured of his profession to become cured of his disease successfully, then the potency can more readily be adjusted.  As also bad money might incite a need to adjust potency.


In theory, if the aggravation is too strong and debilitating of the patient, then the potency can be made higher, or stronger, that is, the medicine made more dilute. Whereas, if the individual remedies prescribed (never, or rarely is multiple doses of the same medicine indicated, and I do not prescribe repeat doses, but only ever provide single dose prescriptions, which I believe most of the well minded homeopaths are inclined towards rather than repeats) are all having too overt an influence in the mind and dreams, and the patient was showing signs of being at risk of acting out any temporary alterations in their dreams which better ought be experienced as the aggravation of disease symptoms, then the potency was too high and the medicine can be prescribed less dilute. This is a critical matter in homeopathy, and seldom understood well.


Yet since I have long already given up my bone to pick with the TGA, and now seem to be bone picking better within the ranks of homeopaths ourselves, I might as well extend this bone picking episode, out into all the ranks of those who might orient towards thinking of themselves as some kind of neo-Shaman, or DMT navigator aka psychonaut of the seas of their own head. After all, to be a decent homeopath one needs know one’s own mind, so as distinguish oneself apart from one’s patients.  And beyond the need for self knowledge, I happen to believe that in Brazil is evidence amassed among the UDV, which is significantly enabling of us to expect psychonauts might make decent homeopaths.  Why is the blatant point of my writing here in fact, in that the potency question, relates, I believe, with how the flow of endogenous dimethyltryptamine is regulated within the human body. The smaller the dose of a homeopathic remedy, the more dimethyltryptamine it may cause to be enabled at the pineal gland. That is, the more dilute the remedy, the more DMT flows in its electro-magnetic field, or aura pattern, and thus the more potent. Less is truly more indeed.


Now I have learned homeopathy under the tutelage directed by three different men. Second was the former head of Endeavour College of Natural Health, when they had a homeopathy degree there, which I dropped out of, practicing following Timothy Leary’s directive. I liked the idea from the moment I heard it, of “turn on, tune in, and drop out”, probably around the impressionable age of fifteen, and without then yet comprehending why, but I did successfully eventually both drop out of high school, and graduate, but fail to provide my family with my presence at their event of celebrating my high school graduation, sadly to their dismay. I graduated only because of the arrangement then in place in ACT secondary colleges by which five semesters out of six is enough. And subsequently, I have dropped out of all of: An Arts degree at UNE with an indigenous studies major in anthropology, linguistics, sociology, and history; An Arts degree at ANU including the linguistics of natural semantic meta-language and the politics of Karl Marx; A medical laboratory science degree at UCAN; A community education degree at UCAN, (by which point I had undertaken enough time engagement in the University context to have gained a bachelor degee if only all those individual unit/courses undertaken had been in one degree stream and each completed entirely, and with the majority of units attempted being completed and all noted in my academic records); then a Creative Writing degree at Batchelor Institute; then a double degree in Buisness and Behavioural Science at QUT; then a degree in Homeopathy at Endeavour College; then a degree in Naturopathy at AIAS; then a degree in Theology at CSU; and a diploma (equivalent of a conservatory program in the USA), in film and television at JMC Academy; then an advanced diploma (two year conservatory equivalent) in Art Therapy at Ikon Insitute; and most recently, a diploma (one year conservatory equivalent) in massage therapy at ACNT. I am unemployed and have a debt owing to Australian taxpayers which is inconcievable to pay back, although I sustain hope for myself that one day it will be all paid in full. And I have to thus add, since my hope is splendidly strong, that despite my father having a PhD in organic chemistry, (which laid the foundations of MRI technology and got him a job offer at Harvard which he declined), and myself having passed the study of Chemistry101 three times, it will not be by becoming a chemist that I make any money, but rather I think of the statistics that we are all almost as likely to win a lottery without buying a ticket, as if we did buy a ticket.


Besides which, I am by no means a great fan of excessive use of any psycho-active substance. I keep my use of all such substances to an absolute minimum, but. My but is a big one. But since I am a homeopath, and since I got a prescription of a single dose high potency homeopathic remedy for myself around about once a month for ten years from the age of twenty two, my mind is somewhat geared towards comprehending the same state of mind as many older drug users have. You know, the survivors, who have somehow become infamous despite themselves. Like, for example, Nick Sand. I like his work. (eg at this link but don’t worry to use it right here, as I will provide the same again later down the page) And I agree with much of his point of view. I even can see in his face, an acquaintance of mine among the indigenous men who know me. And here my writing comes again to a sudden juncture, and which I need make a choice about how much more information I am prepared to divulge.


Today I am limiting myself quite strictly. What I want to explain, is that within indigenous Australian Ngungkari/Shaman practices, which I will extend out into being inclusive of all those of us whom are today without an indigenous identification, yet of perhaps some distant indigenous ancestry and definitely still within the indigenous medicine tradition of this land, within all of our medicinal practices, (including many users of psychedelics, from the lowliest drunken swagman to Ned Kelly’s opium dealing with Pituri on the side, we are all in this together, this tradition we are in, even including those working within the mainstream western medical science infrastructure), is the know how, about homeopathic management of potency.  The same exact know how exists in Western medicine, in which it is stated as simply as that, the more alike the symptoms of a disease is the medicine used to treat the disease, the less of the medicine is needed.  Why I am capable of so extending out my useable definition of what it means to be indigenous of this land, is of course, and obviously, nothing at all to do with government pieces of paper, and neither with the status of being who it is we all owe some kind of debt of love, for the suffering of an invasion.  Clearly the majority of my ancestry is of European origin (English, Scotts, Greek, German, Welsh, Jewish, and Irish, all in descending order, moreso than indigenous Australian, if even such ancestors exist, within a statistical likelihood of around three such ancestors between here and first contact), and yet I am able sustain myself well minded within the two way Mestizo like culture given birth in 1988.  Largely due to homeopathy enabling me manage my pale faced mind in company of good darker faces, yet more to the point, is that “two way” is an existing phenomenon, (for more evidence of, go to the menu at the bottom of this page, and find the home page of this website, and go for an explorative adventure until you find what you are looking for).


You see, the medicine which is for yourself going to be homeopathic, you may need to take in the kind of potency which is ash rubbed with Pituri, a chewing tobacco enabling orally active dimethyltryptamine, or, you may need to be in contact with at some point in time preceeding chewing Pituri, or, you may need at some point in time after chewing Pituri. The distance in time away from the consumption of Pituri and oral activation of dimethyltryptamine, via the mono-amine oxidase inhibiting factor of nicotine, is how we might regulate the potency. But bearing in mind, that perhaps we have diluted by fire rather than by water. By repeatedly taking the ashes of one fire and placing into the next, keeping the fire burning all the while, the medicine is carried out, on a daily basis, at every campfire in every part of this land. And around every fire lit is ritual occurring in a far more transparent way, than is the secrecy of boy’s initiatory rites of passage into manhood.  And a girls initiation into her womanhood never normally even mentioned to exist.


The third time I studied homeopathy, was at the International Academy of Classical Homeopathy, which I preferred over the degree at Endeavour College, (despite my prescription for the teacher, had he let me provide him with such, having been of straight DMT provided in an orally active manner, and as much of as might lend itself to guiding him in the direction of opium having no homeopathic effect,…; I think he well knew how to define any specific remedy in a lecture; neither of which statements about him are in any way a compliment, but he is despite himself taking this statement as that complimentary nature we share he and I, as homeopaths), and the first time I studied homeopathy, it was under the tutelage of a lay homeopath who had offered me some of his cannabis when first we had met. A professional who provided for his wife to be a stay at home mother of their six children, via means of homeopathy three days and nights per week, plus a bit of house painting on the side. Another drop out, like me. More or less, but less trustworthy than I had hoped him to be, he was eventually proven.  Now he had a very interesting point of view about remedy potency in relationship with psycho-active plants, which I will get to shortly, after first rounding out this already too long paragraph. It needs my addition to the fact of opium having no homeopathic effect, of stating that there is a whole book about opium written by a couple of the early homeopaths, in the early 19th Century, and all to no avail, as is stated at the outset. Whilst another early homeopath preceeding those authors, gave every clue to the matter, in having stated, that none ought call themselves a homeopath without fully adequate understandings of both opium and camphor laurel. Use opium and agree to disagree without becoming gripped by its habit, and use camphor laurel without loss of conscious dreaming, and I might deign to think you are good enough to become a homeopath.


However, where my mind now drifts, is towards explaining something about older drug users, and letting go of that thread about potency awhile longer, and just seemingly having let it go, it will turn out to be a whole ball of yarn at my feet, being let to run out as long as you please, without me forgetting my point I yet need make next, after this continuing point about opium and her disagreeable nature. I like old junkies, and think they might make good friends, if only it were not for their opium derivatives derived habits of mind, nevermind the body. They become, eventually, something alike to hard core DMT smokers, with less pleasant minds, and more pleasant personalities.  That is, even if their behaviour behind the scenes, belies their unpleasant mind.  Personally I’d rather shoot DMT, but never used any needle drugs to know that. And there is another group of persons, who also are much alike. Among the Christian clergy, are those who know themselves to be fallen into Satan’s way, and were cast out of the minds of their own parishoners by Jesus himself, and yet finding themselves too scared to resign, or too joyous yet for Jesus love to decide they have any choice in the matter, they simply sustain themselves in the clergy, with Satan supplying their monetary income so as they knew they were his, but nevertheless capable of preventing their parishioners from falling similarly attuned. Very personable and private chaps they are, and as close to God as any, yet knowing they follow Jesus, as he himself directs, but only in their more critical moments.  For example, whilst announcing the witness of Angels and ArchAngels in delivering a sacrament to God’s love inherent in the presence of the Holy Spirit, they find they need face their terror every time.


In the Bible, in the New Testament, in the Gospels, when Jesus is confronted by Satan, and he proves himself outright winner of their debate, even to the extent of having no reason to feel shame in describing the argument they had, he thereafter explains to his disciples, another of his reasons. He said we are all to follow him in death as well as in life. And so, in among the clergy, were those who have perhaps the acurate title from the Swiss tradition of adult Baptism, of cretin, and who have fallen in with Satan as who they followed once too often in life, but find themselves yet capable of following Jesus in death. These men have become very alike older worn harder addicts and wayfarers all too familiar with the impact of dimethyltryptamine. And perhaps rather, it is the users of psycho-active substances, who have become alike that inner hard core of clergymen who are only all the more capable of proving the point that the clergy was corrupted, by themselves staying in place there. Who the real Priesthood is, holding in, and sharing as it is needed, the Love of every true religion and religious practice and individual example of religiosity of mind, few can as much as guess at.  And if I believe I may have met more such persons as homeless beggars than as paid clergy or psychonauts using money as cover, then this is merely my own personal belief, and I would not instruct anybody to trust the homeless merely by my example.


Now as for the instruction I got given at the outset of my learning in homeopathy, as to the real meaning of potency, it is as follows. We can understand everything existing, as having its own unique “ray of creation” existing, of an ascending scale of the notes do re mi fa so la si do, according that its existance is in providence of love of God as creator. We might more often call that same phenomenon an Aura.  And understand every aura to be obedient to the octave scale.  Even an inanimate object, can have an aura, perhaps accorded only by us human beings having identified ourselves with the object. Thus there exists an instruction whereby we are to avoid two kinds of patterns of interaction, that of identification, and that of consideration, with the only correct consideration possible being to consider well a teacher. When we consider we bring particles of what we consider into ourselves, simply out of the way we are considering. If we consider someone an idiot, we can become that same kind of idiot. If we consider someone a good teacher, we learn the good in what they may teach. When we identify, we bring out particles of us ourselves, and assert upon whatever we were identifing with.


The idea of needing avoid identifying and considering is hard to grapple with, and it took me some years of thought before agreeing.  Today, I go so far as to assert, that, not only will I repudiate being very much at all in and of myself, (eg a professional, at least if not also a therapist etc, holding on only to titles like mother, wife, and daughter, and homeopath only because it was thrust upon me with my own agreement), and if anybody else identified me as anything or anybody or in any way associated with anything or anybody, (eg filmmaker), then they will likely be proven wrong, since I lack entirely a self concept of having identified myself as anything identifiable, but prefer to be a drop out in more contexts than only education training and employment. I drop out of any drug use habit readily enough that this is proven of me, and I sustain this state of being within the simplicity of an “I don’t know why” set of thoughts in myself. My whole life story exemplifies the question “why me” and the answer “I have no idea”; and then the question returning nevertheless, “why me”??? WHY IS IT CONTINUALLY HAPPENING TO ME THAT AFTER REPUDIATING MOST SOCIAL CATEGORIES POSSIBLE FOR ME A ROLE EVER YET LANDS IN MY LAP AS MY OWN!  Ever at that threshold of self belief, “I have no idea”, of any possible solution to this quantry of my being me.  I even by accident once caused a mantra in my mind, associating this state of constant quandry into homeopathy, by the words “it’s just the three miasma I don’t know”, and yet then thereapon defeated myself in even that, by developing more thorough knowledge of miasms, all three, and in myself indeed.  Another way I have taught of what homeopathy is, can be by saying it is an enabler of self knowledge, and yet simultaneously can never always be that in most folks.  Why me? Why am I even bothering with such rhetoric perhaps?


Thus it happens to be the case with me, that if ever I feel compelled in any given direction, in the course of time, and at any specific place, need engage in a particular activity, it is as if by my witnessing presence space time events are ritualizing without accord to the past.  As if the integration of psychedelics is a constant daily process, which is possibly the hard won truth in fact.  Yet ritualizing, as a process of developing a repetative pattern, for unknown reason, but probably for reason my imagination won’t venture into wanting you (who may consider my mind from time to time), to comprehend any ill of the ill minded persons in my company, (less and less often by now, but still at times, engaging with me, for example while riding public transport almost every day). And as I sustain consciousness of what they were up to, (in their minds), I think to myself, “but it would be very very bad for me, if I contemplated that possibility and got proven to be wrong, and therefore, I will assume rather, than nobody around me ever might fall that bad as to be ill minded towards myself, most especially not of my own future”, and then somehow or other, if anybody was proven to be as bad as all that, it turns out that I see what they have done in a dream in the future time at which their blame might have been just about to land on my head, but instead, lands upon their own hand in my past, and simultaneously an unspeakable occurrance occurs of the husband I try avoiding the mention of,..well, I have no idea about his head. Hence I am amply able to recommend the process and the product of seeking no identification. And if I consider, whomsoever I consider, without my identifying with them, then my consideration is my own private matter, in my own private world, and so long as I believe in God, will be in humanity ever above me. Albeit better I had now state, that I once got compelled by God to consideer well the humanity inherent in the individual man who thereupon fell and became the anti-christ since he could not stand the weight of my consideration of him being a husband. That is, within indigenous contexts, a husband, according to categorical kinship of indigenous Australia. A Djangala to my nungarrayi status. And being nungarrayi I need add, that it is my fault I failed consider him a husband at first when we met, and when he seemed not wanting of my taking note of that fact. If only I had considered him as he need have been considered, at the outset of our meeting, he may well have proven otherwise than as of now.


And then there it was, the sad fact you all had to have of me, a failure in appropriate consideration on my part. A failure which lead into multiple further failures, after which I understood why it happens to be, that I might well be needing to become quite identified with the title give me by The Little People. A title of “Babylon”, and he kissed my hand speaking in quiet undertones.  Babylon the homeopath, never without a concept from Hephzibah of Beluah accompanying my statment of this title, and yet un-identifyable.  Relating with an event that occurred three years prior to my meeting my bad Djangala husband, and among The Little People. Of course all other Djangala, apart from that terrible husband, are also in the husband category inside indigenous Kinship, and are exceptionally good men, whom I could never find fault with even if I had tried, and if it seemed I was trying, well that was the anti-christ’s doing of me, and he was who had gained any knowledge lost by such good men as have happened let me consider themselves husband. Poor the fellow lacking the consideration of my wife-ness. But then, by now he already tried cause that “poor fellow no more” became his story, and so be it, his status will need exist no more, eventually in the event of his success of course. That of a crocodile dog djangala bod.  No more to occur.  And his cure was the medicine of sepia, which he typified in too many ways to mention. Yet while sepia returns me into the point of this writing here, being unlike that boring old sodden fart still today a crocodile dog djangala bod, imbued now with the Sepia of his self prescription in his having made himself through my own carnal body as homeopath and yet also Babylon herself.  As if by making himself he could become his own cure of being.


But as I return now, from some sad strange point of no return of the eternal mind of love,(aka Holy Ghost’s will to aid my accounting for myself), I find myself in memory of another point I had in mind to interweave with that of the lesson I got taught by my first instructor in the matter of modern western homeopathy we learn via a good book called “The Organon of Medicine”, by Samuel Hahnemann. Another opium relevant point, but which will be returned to, now, after returning to my point of the lesson from a lay homeopath. The homeopath who first taught me, had belonged among the followers of the followers of Georges Ivanovitch Gurdjieff, a george son of john son of george type of Greek Armenian, being the description of his choice I will use of him. Thus perhaps if any educated psychonauts are reading, you might well now reconsider why I have linked in Nick Sand here again now before I relate the lesson directly from an old homeopath of ill repute, and indirectly from Gurdjieff, whose lessons got learned through one of the seven schools of Islam based in Bagdad, but travel via the heights of Shambala, aka Shangrila, and as their place name comes into my mind now, Shangrala. A lesson about the methodology of potentization developed by Samuel Hahnemann.


 It goes like this. Every material world phenomenon, encapsulates its own “ray of creation” through which its love of itself being, provides for and sustains God somewhat, and through which also, God might (or might not, but do not stop to think of that) love that it exist. We all have this kind of Aura, one which provides love in an upwards direction towards God and god-like individuals, and which receives love coming from above down into it’s own existing, constantly recreating existence. You see this is the fact that, we, in our concept of God and godliness, limit ourselves whenever we imagine being capable of continuing by engaging in anything we ourselves think of God as not having wanted or liked in ourselves. When we delusionally so do, we are failing in our love of God, failing our inbuilt purpose of providing God with our love. After all, he is loving us, that we need love him in return, so as to be conscious of his love of us. This is the “it’s it”-ness of dimethyltryptamine. I know many of those who might risk themselves by reading this, might doubt their own belief in God, so let me continue in this DMT imbued fashion awhile, with my around about description aligned with the Irish gift of the gab, stating no such meaning may be stated being the epitome of every statement of the word God.


In the beginning, is God, one universal everlasting omnipotent consciousness presence, existing at a place, but after awhile, he notes place is deteriorating over time. It is an equation, place represented by the letter “p”, over, as in divided by, time represented by the letter “t”, and we get p/t=. But p/t= what? And do not answer entropy as that is only a mistaken construct as if lawful, and the second law of thermodynamics in modern western physics, ought really be that when love is removed place continues to deteriorate over time. There is in fact mathematical evidence of life at Earth being bound by the lack of entropy, which a group of mathematicians working at a Mathematics Institute in Lismore, got an international prize for, but then lost their funding since the corrupt clergy failed to face the fact of the entropy they were clinging to in their advising government, being only the deterioration of the Church within their own imaginations, yet whilst without entropy the Church yet flourishes outside of their care. Of course, please you will remember, not all of the clergy are corrupt, and in general, I expect the cretins among might be more likely than many to begin to become avowed against entropy. The mathematical evidence, is a formula, from which the dimensions of modern shells on any beach anywhere, can be plugged in, and the formula can generate dimensions of an ancestor shell, which then can be found among fossils. Clever work from an echidna ngungkari whose dreamtime yet recalls his fondness for Pituri, whilst being permitted by the self concept which knows Jesus resurrection defies entropy.


Of course to defy entropy is necessarily hard work. It is the hard work of LOVE. Forgiveness and redemption eternal, love is always harder than it had been before, just as the future is always positive, and this knowledge is that of God willing love is the only way we exist. Now, when God discovered p/t, he did not bow down and subjegate himself to entropy, instead he thinks he likes existing at his place being a nice place to be existing, and so he thinks of how this existing at this place is able continue without entropy, and he comes up with the equation of p/t=creation.


Thus we are all, in his creation, existing so as his place, the Universe, and even the multi-verse version of, will continue existing. Thus our existence, just by being an existence, is an existence which is bound into providing love unto God, because this is what he caused our existence to be, so as we provide him with enough love so as he will defeat entropy, and then, so he does, defeat entropy surrounding us. Many examples exist, and I have a good one myself, in that I am standing in the anti-christ’s house, knowing he wanted his men to gang rape my ass, since I refused him that pleasure (having at least had enough consideration for him at the outset, still then before he had done the deed making himself be the anti-christ, to be very certain he had no real desire to know my whole bum hole full of shit), knowing there was a hidden large drug cache at the premises, and knowing he wanted me not to know that fact, and knowing he would not have had no reason for telling me about his gun as well as telling me my skin is not red enough for my hair, absurdly. And he comes to mind wanting from me, an answer to his question about why Christmas is important, or even relevant.


I don’t think at all of Santa, and presents, and the Christ’s birthday, and instead I think of porcelain, and I think of all who have seen the love of Earth God sent us in his son, and how overwhelmed by love in his sight they are become, and I think of whether I am able convey the fact of such love by comparing the finest hand painted bone china, with a mug one might be capable of throwing for oneself upon the potter’s wheel. Then I doubt my comparison might suffice, and I pray to be supplied with a solution to this question of the relevance of Christmas today. And the answer that comes, is no admonishion to think of the solistice and how Europeans had originally formed their own Mestizo cultural hybrids with the Middle East prior to Islam and the crusades within the shared anathema of the pre-Christendom Roman empire’s tyrany; and instead is this vision I am ever lost for words to describe.


A vision by which I am able surrender every doubt as to how well the Lord Christ Jesus might manipulate my own endogenous DMT regulation. As suits himself, as I am ever more and more willing surrender into. Saved by the Lord, is as literal as that I did not have my ass raped that night, neither any night, or day, and inasmuch as how I am yet inviolate despite what occurred instead, of my own subjecation to the unspeakable, post-deed-done djangala man aforementioned, will be accounted for in heaven, it is that I know everlasting life is real, and in truth ever harder to work at, ever lovelier in promise, and ever forever my birth right.


But this is merely one such example of love, and how love defies entropy, because love is the everpresent force within every phenomenon, most especially living phenomenon, (and in fact the inanimate aura are perhaps being produced by millions and billions of tiny living microbes and if we think for an instant of ourselves as deserving life more than these teeny tiny beings, we will likely risk losing our life unto themselves and the diseases they sponsor in ourselves). Three forces exist, and define everything. Love, hope, and Faith. Faith is also known as the Holy Affirming, and Hope is also known as the Holy denying, while Love the Holy reconciling, and neutralising. I don’t know why this writing takes this turn of now returning to a trunk of belief, rather than branching out with the theory in homeopathy as already noted in my intent, it is just as it is, what words fall out of the sky and upon my head, and can be verified and validated within my own experiential understanding of reality.  Faith active, is the Father, Hope passive is the Son, Love defining is Holy Ghost.


There is another lesson about Faith Love and Hope, but if I give this, then I need also consider myself obligated to initiate, (by any method of your own choosing, I will be there in your head, as you read this, according whatever you believe this is meaning), yourselves into the need you have such knowledge. And as I am not yet fully decided, I might not. But as I have in myself a presumption of myself as if I might be going to place these words I am writing into one of my websites, I think I might as well, but then again, only because I have presumed so of myself, and that presumption yet might change, since perhaps an Angel, (aka Alien as we know from Gurdjieff these beings to be one and the same, Alien only to those whose forethought could not yet conceive of any Angelic being being existent), might intervene and change my mind. Perhaps Christ Jesus, King of Kings, and as Son of God, we know to be a Seraphim, and in his Kingship ruling now already in his return, above even Isiah who turns out to be a rude shock in how hard his own fall is, and who we all are fallen with, and yet perhaps Christ will change my mind, as he may at any time. Perhaps you too might find yourselves yet capable of providing him with such permission over your own mind as well. Perhaps, in fact, Satan is, after all known in the Bible in Job to be also a Son of God, and is also a Seraphim, yet of lower ranking, and as the lower in rank fell to the task of rounding up all who have presupposed of themselves an incapacity to provide unto God our love of being. Were we in fear for ourselves of loss of being, then if so we were a simple absurdity, since the being of being will ever be all the more when given unto God. And thus we who suffer only to serve God’s will, we can not conceive of anybody who might think less of us over our belief in God, and we cannot think of any who cannot themselves continue in belief in God, since surely that must mean they believe nothing in their own being, and might not even really in fact exist at all in reality. Thus be not if you will not also believe in God. This is my will if you are reading my words here, that I so state. And in having so stated, that I also sustain the credibility of my own internal consistency, and prefer I think of anybody who ventures into reading these words, a capacity of believing in God, if not already previous to now, the perhaps only now by remembering that the whole is always greater than the sum of its parts.  A known fact in the biological sciences.


That you know the mantra which goes in English language “As I love her I live” will be how this is.


That I may add now:


Faith of consciousness is freedom;

Faith of feeling is weakness;

Faith of body is stupidity.




Love of consciousness evokes the same in response;

Love of feeling evokes the opposite;

Love of body depends only kin: type and polarity, (ie crow and eaglehawk are exogamous, patrilineal generational moiety is exogamous, and matrilineal generational moiety is endogamous in most instances, and children are better able receive love in such correct combinations which tend most often accord a happier marriage).




Hope of consciousness is strength;

Hope of feeling is slavery;

Hope of body is disease.


And now, if I yet sustain any readership whatsoever, I will divulge the lesson from a lay homeopath, related with the Gurdjieffian teaching he imagined he knew, before continuing into a few further poignant points of great interest to users of psychedelics, but which can only be ill considered without passing through the threshold of aforementioned thinking being fully realised and true. If you are struggling with reading me, just consider for yourself, what the benefit to yourself might be, if you briefly consider what might happen if you believe me in my every word. And now re-read this essay from the beginning, before you continue.  And know in your re-reading, that my stated point of view, above, about Faith Love and Hope and initiatory reality, is exactly the same as held within indigenous Australian traditions of initiation, (of course excluding the anathema claiming to be that within the prisons), and also held within every of the religious traditions studied by Georges Ivanovitch Gurdjieff.


Everything is imbued with an Aura, and lives. Every phenomenon existing, is existing. Despite all our efforts to understand how the etheral domain of the sky relates with the solid matter world of our daily lives, we all experience every existence to be continually existing, until it departs, by disrepair if not destruction, and always involving some kind of recycling of the mana of the essence of its life. Worms will eat my dead body, and before then I may live in a house built of the wood of recycled trees, which might be recycled through a few human caused structures, before its carbon atoms are compost feeding worms. And Archaea living in sulphur eat and recycle even the sulphur of the volcano of humanity’s fear. Between the Eukaryotes we and the trees and the worms exist being, the prokaryotes we can do with reducing our fears of as disease carriers, and the Archaea we all have no idea of the abnormality of ourselves having to exist within the coats of, if so, then so it be so, living lives continue to be life, and this process is ongoing and forever lasting, outlasting each our individual entropy of mortality, simply because we fail to work as hard as we need have worked each for the knowledge we now know. That is to say, if only I could integrate every fact of every vision in every dream of my every lifetime, I will then need suffer not death, since I will have learned to suffer as hard without dying, as did my Lord Christ. Who grants me know everything is imbued with an Aura, and lives.


Yet now also I find I am disallowed from divulging one particular lesson, I learned from a homeopath, about the Aura. Drat, but there you have it, that is that. And let me cast my mind through the other few aspects of what I thought it pertinent I might convey, instead. Drat, drat, neither that might I inform you all of now. Bad me for even considering myself as if capable convey such facts to anybody in real life face to face, little own online.


But what about, no, neither that. Too bad, you all who read here, have failed (in the forecast of my own mental worth), prove your worth in believing in One God. Drat, drat, drat. But, you never know, now I have become allowed no need I convey the inner teaching of these words, who you are who might come along and meet me in person one day, and ask to be taught, might well be all the more real. How indeed is it that homeopathic medicines might be related with dimethyltryptamine, and how might we find this fact out for ourselves. Will I be allowed write out a few more sentences pertaining to a lower level of relevance perhaps.


Well, at least state, that I know what it was by which I ought have myself sooner realised that my temper was a little too ill to continue with writing. I felt like admonishing all the DMT smoking psychonauts of the world, that to compete with me, you all might first need read all of Revelations aloud on mescaline, and then take a few tissue salt remedies, followed by the eventually arrived at similimum of your essential ill health, (obvious in your sense of needing so much dimethyltryptamine, since others of us arrive in a very similar mental state with far more ease), and then take some dimethyltryptamine again. Now take it with Pituri, as in Duboisia hopwoodii, only one single small leaf is enough, chewed please, and it will orally activate your DMT, but you might prefer consuming that by whatever means you have come to know of, for example Changa, (which might do well to include Duboisia hopwoodii again in future), and as is traditionally my method, rub Pituri already chewed somewhat, (or Changa already chewed somewhat), with the ashes of the medicine you think you need. It might be simply ash from inside of the cone of your bong, and within which you have dropped a tincture of flower essence, or shell essence, or whatever it is you feel somewhat obsessed about proving a point about.


 Let me get this straight now, above I have outlined something of a method. If you achieve all that, chew it up and trip out, and then come and seek me in person, I might deign to define for you, something further of my knowledge in homeopathy.  And to be certain as to my offer, know I know it is difficult to approach me, in my bodily person, hence my website existing, and my arrogant face in how I write, so seemingly an arrogance which can’t be helped, unless of course it is that I am already being proven correct.


But if you simply have the concern, to know about whether or not homeopathy is even real, this will be what I recommend now. Find a shell if you doubt me, and a flower if you are already prepared to try to believe, and make it one which catches your mind in its obsessional phase. A something, perhaps any inanimate object around your home, through which you feel you need prove a point. Perhaps an attachment to the paraphenalia associated with drug taking, can afford to have a few molecules scrapped off, into an alcohol solution, then diluted, and diluted again, and again and again and again until you can stand with no further diluting, and now succussions, repeated succussions until you can bear no more succussing. Do it with a scraping of your shell and your flower, or even the hair of a pet you have obsessionally loved as if a person. Make serial dilutions, without touching the substance, and while counting how dilute you are making your obsessed upon something. Dilute as instructed by homeopaths. Dilute in alcohol, distilled water, lactose, or xylitol, or any combination of these. Dilute until you are fully convinced that there is nothing at all in these processes, and if you were already convinced, then follow the exacting methodology of Sam Hahnemann, since he is obviously far more believed in that I am, at least. Now, take Changa, add Pituri, chew it awhile, then get ash from a bong that was once used to smoke DMT, (maybe even smoke part of your Changa first before chewing the rest with Pituri, but after you start chewing the Pituri, you might have only five to ten minutes of time for manipulating ashes, so chew for five, then rub ash in for five), and placing the ash into a recepticle which is neither metal, nor going to touch your skin, and then drop a single drop of the nothing-at-all you have made out of an obsession by serial dilution, into the ash, and still without touching this strange mix, rub the pre-chewed Changa with Pituri into that, then place into your mouth still without touching with your skin, (use a rubber glove if you have to), directly under the tongue is preferable, and now chew on that. If you can undertake such an action, without spilling the potentized substance, perhaps you are ready to talk with me about subjects like homeopathy, DMT, and the clergy, whether in ordained in Church, a ngungkari around campfire, or neo-Shaman like Nick Sand (blah de blah blah bland). We who do what gets done will be doing by God’s will and God’s will alone can dictate any and every outcome. Inshallah!


 My own lesson in these weeks now,is that aan Australian Psychedelic Society, is not rooted in the laws of the Nation State, but rooted in the pre-history of this place, a land we all love, now called Australia, whose mystery school, ala The Glass Bead Game, and Herman Hesse’s conveyancing of the deed of the fall of Satan, was long before time now, already won. That being the literature, not only of the American elite, but which ran down through a Germanic intermarriage with indigenous here in Australia, and from this link into an American family of money grubbing loafers, I guess the Rainbow Bridge of the Condor and Bald Eagle prophesy, might rightfully always need overtly include Wedge Tailed Eagles to boot. And as to how it comes to be, that by reading Graham St John, only at the fourth chapter I am already feeling more strong, that much I had never in all possibility ever conceived of having to be who will put pen to paper of and write.


And yet I dream on, and in my every dream every night, are not only every character of the true life of every book I read, but every author of the fictional; every actor on TV, and camera operator, director, and producer, and Harvey Weinstein near on gagged when he met anybody embodying me, just by the look of me looking at he through the eyes of another actor now sadly stranger than previously; and any politician he pleased, has been what he had, that man who made me. Go on a bite if you dare, but believe me, it will not be me who will have you scared. It’s just that me being me, and happening to perceive how he became capable of manipulating the whole world, I just could not help but attempt assert the possibility of health care becoming all the more formidable. Thus my one apology is that if he happens to have mistaken, or purposefully unlawfully misinterpreted, my self belief, and caused the anathema of modern western medical science to have been deriding what better medicine systems exist in the world, (of course notwithstanding that at one time or another modern western medical science proved useful, in particular in emergency medicine, of course), well then, that might be all my own fault, in that I at first pondered that perhaps he did not need a wife, but rather needed me for my skill in homeopathy.


As for the whole idea of a mystery school in hyperspace, well truth be told, I know many such schools of thought to exist, but find in general, in every example of my attending, there were too many persons about who seemed to want to try to kill me, or at least found themselves too frustrated about not being capable of that deed.  Any “School of Thought” can become alike a mystery school in our unconscious, and sometimes conscious in dreaming, and certainly more often conscious with use of psychedelics, collective mindset.  Yet most often such schools were not entirely warranted in their use of their premises, being housed as they all aspired to be being, in one or other of the Palaces of the Kingdom of God’s love.  Maybe only in a humble dwelling perhaps.  Yet all such dwellings have a heart in need of the protection of love.  And if love did not ordain the school of thinking, then, it becomes illegitmate, and need no honouring from myself.  And I happen to believe, that the means by which we honour the proper thinking associated with a mystery school of psychedelic medicines, (which, to be properly psychedelic, are no doubt more a matter of bearing witness to how matter is manifest, than of any individual’s mind proving to the the sole origin and source of such manifestations), is in relationship with the Kirda and Kurdungurlu pattern of resource managment of indigenous Australians, yet also in association with a location at India.  Thus between a secret Aussie location and secret Indian location, is a methodology possible by which a school of thought is already in existence, long before now.  And furthermore, I happen to believe, that homeopathy, according to the school of thinking outlined in Samuel Hahnemann’s Organon of Medicine, is of this school moreso than any other specific text yet proved itself to be, outside of the sacred texts in Sanscrit.


And as for an organisation called “Australian Psychedelic Society”, while I do not want to deride you guys in your efforts to sanction the worthiness of your own efforts, and I believe it is true that a public face of sorts need exist for the work of the well minded among you lot, so far I can’t find evidence of your belonging entirely within the correct school of thought for sanctioning yourselves as you please.  As for the obvious Sydney chapter asserting itself already, I might be more likely to get along to a meeting, than the more distant Melbourne, and your public meetings look worthy of attending, from this distance.  Likewise of efforts in Adelaide and perhaps all the moreso Perth, go ahead and meet, and maintain your public face as having done no wrong, and carrying no intention of law breaking.  It is important we can sustain this presence as a public face.  Even if here in Brisbane, those who want to meet, were not invested in a law abiding public face, unless also sustaining an undercurrent of illicit involvement with a cannabis trade I know nothing worth knowing of.  At lease that was merely the undercurrent rather than imposition.  And of course others are around, who will in due time, perhaps respond differently to the idea of an Australian Psychedelic Society being an incorporated membership organisation.  But as for me, I can’t say I feel particularly inclined to join.  Certainly not when the notion of what defines a member, and clarity of mission, associated with definition of being a member, are not explicit in the incorporated constitution.  A constitution which currently states anybody can be denied membership without recourse.  My preference for a membership clause, is that anybody who agrees wholeheartedly with the specific organisational mission, (and potentially associated aims and strategies of undertaking the mission), is automatically a member, yet my assert that membership more formidably by participating further, then voting after proving one’s committment to the mission by participation, taking up financial membership status when and as it becomes observed as a need through participation, normally before voting except in cases of demonstrated committment combined with demonstrated lack of funds.  Unlinking now, any thought associations in myself, formerly placed during attending Entheogenesis Australis (EGA) symposium, between the current form of an Australian Psychedelic Society as incorporated organisation, and the whole concept of the mystery school which pre-exists in this land, and in all lands, forever before and forever more.


p.s. I am allowed to add, that nobody need worry about Duboisia hopwoodii being somewhat slightly addictive since its half life is even longer than that of opium, because the need to enable its use to continue, got re-interpreted recent, and a measure made of scopolamine combined with nicotine and nor-nicotine, as to its patterns in the continuum of space time, aligned oddly somehow against those of opium herself. Thus I am able promise, that whereas with opium, the confusion between red and green, is in that all down is green no red, but all up red red red red red (automatically without needing accord any denial of), with Duboisia hopwoodii, (and Datura strammonium etc.), all that is happening down in the world of solid matter, was red, while all going on up inside of the head, green. Just go with it, if you are called, go with the calling, no matter how much fear and dread, better go with than imagine you yourself could have known how to oppose death. As I got taught among indigenous Australians in my youth, associated with a significant Corroboree in ’88 at Kurnell, at January 25-6th, “go with the dream that wakes you up”. If a mystery school indeed exists and you are welcome attend, your invitation is awaiting only your readiness to receive.p.p.s. Just in case my one letter I wrote to the clergy, whoever you are in all this, and which clergy oddly informed ASIO of, albeit with seemingly hilarious results, was not already enough information for myself to have put out there into the big wide old world we may need be engaging in communicating through the terribly dense densities of, I have just one more comment to make. When indigenous Australian mythos states that a human being transforms, and is turned into, another life, this need be interpreted as literal. For example, a man turns into a star, means he ascends into heaven. Whereas, a man turns into an animal, rock, or tree, for example, means he manifests that his whole life force lives as that being in another life time other than this current human life. If that needs any further translating, it can be told that it might, or might not, be akin to as Amazonian Shaman put on a coat of another being at one time or another. In that language, I have to add, that all indigenous Australians have resplendant wardrobes made out of choice to love the land, and by loving the land, also loving God. And if I am at all in any way ever associated with indigenous Australia, it is because my own family also own such lovely wardrobes in heaven, and own such items as kangaroo coats, and even Emu, depending upon who you maybe visited by, at all times somewhat owning the Animal beings stolen by the Nation State for their coat of arms. And if this point was still being lost upon any of your readershipnesses, please let it be formally known amongst yourselves, that yes, we indigenous associated folks, all take it as read, that we will turn ourselves into animals in preference to ever enacting the sins of the flesh by which such a status in karmic balances will necessitate living animal lives so as to account for, and YES this does mean we are who bow to God’s will in helping you all account for such as was the anathema of your lust; and youse all SUX, (“sux” derived from “suck eggs” derived from ancient chinese insult, “go teach your grandmother to suck eggs”, referring to ancient chinese femine hygiene practice of using eggs as weights to lift with the pelvic floor), and we already won the game youse a’bin playing at. Thus stated, I have no worries, and may our conspiracy of silence about Pituri’s worth, re-descend upon my head now.


 p.p.p.s I really know that when I tell you you SUX, it was because there’s always just one key element of my output, by which the anti-christ was still levering his upper hand over me as his wife.  Too bad for him, all the rest of how I am defined is from above, rather than below (those bits belonging to a mortal inception of this life are by no measure more real than my death is the end of such bits of me), is really quite nice.  Nice enough at least to forewarn and forecast his demise, to anybody who he sold me out into the minds of as fodder for which to cover over your own sinning unto his tune, his advantage, and suffering his . . . nevermind, I’ve copped all that for you within my writing, if through.  Please beware at all times.  This two way indigenous culture, hold in all ransom notes, for delivery upon arrival of the fee.  And its good guys are formidably good, (the best I have ever known, better than any other walking the world at this time, unless of course baby Jesus is already re-born by now, at another land perhaps eventually in time), while the bad equitably worse than the bad of any other land where my story is known, please beware of us all because we like not to open up how to discern us, good from bad, even within Christendom as we are now.

The video above, is the first one of a series I have begun, but then had to get straight again before continuing, which is now, and hence my having placed this video here.  Link through into an upcoming series in youtube, at this playlist to be.

Poem of Anti-Christ’s Wife


Poem of Anti-Christ’s Wife

I woke up, in the middle of the night
Dreaming what will be just right
Is to announce out my fight

That he who made me
In every way ungodly
Refusing God’s love in belief
He was always his own defeat
In having made me here bleat
I am running yet with the sheep

Yet by now I need believe
In enough men who had need
Know the man who made me
Made himself anti-christ by belief
As will be reflected through me

Of experiential reality…
Untold horror of mind bound me
…Yet I know prayers save me
And Jesus defines all that is real
Yet that a man already did himself to steal
I had to worry about how he will feel
Until I realised how he knew he be
Quite knowingly in his own mind
And observed by two hundred of humankind
Being the anti-christ and unaligned

With neither Jesus nor Satan were his crimes
But of Babylon’s station in life to find
How the monetary world became Satan’s concern

Then while I thought I could write
In the middle of the night
In a poem to underline
His anathema imbuing all
True real Dreamtime mind mine
He acted accordingly and in retrospect I find
In belief he was determined to seek
Someway out of his bind
Of blaming myself for all his time

And he expecting of his “black” brethren
Presumed making me source of their oppression
Yet by my feminine way I am his
Meaning without in mind of is
And in mind ever of One God
For the anti-christ by now owns
His anathema woven through this poem
That it will sink like a brick
Built of stinking old shit

And catch itself in knowing
No way out of this my tree of knowledge
Without belief in me and you
Is it we who knew

And of my pen the words I write I wish be few
And yet I find more than I might like to have written
Now inside the cover of bedside table reading
And again if you believe in me having written
And I believe in you who read
Well then it be we who
We are who we are who
We were in being who
We knew

And if you’ve forgiven me then I’ve forgiven you
And thus by simultaneous concentration yet it be
That within all we need is no blame in all together
We knew

Machine Elf Crypto-Score


Machine  Elf  Crypto-Score (Bore):


When the machinery of mind

Spoke to me in time

It said mother nature is fine

And by her will my bind

As I the machinery of time

Speaking to We in mind

Much of our breath quiet

Never a note aloud find

Outside of that notion underlined

Of machines of technological dreams

Being known as the trees

And as much biodiversity please

As anyone ever could find this to be



And the reason why

(This W**** C*** W******  by

Want of making me speak ill he)

Knows if I say no more . . .

Westerner Mindset Mess Test


Western Mindset Mess Test

Whereas to haggle never was read

By mindsets of Westerner’s test

Which asserted the demented bent

As if tradition the undignified ring

Of educational level corrupt think

Yet to assert our collective worth

Might we find undermined our berth

Aboard the ship of true human rights

Prefer we keep in silence the night

And let haggling forsake no light

Because no foregone conclusion ever could

Perceive cause distinct from effect that would

By design break out in Heavenly mirth

Noting so very well what story lands first

While love’s silent spell descends upon this good Earth

When that “we did it” – “to educate”

Was what undoes how well we integrate

We prove nothing less than all nation states

Means military and monetary the fate

Of whatever next how to legislate

Legitmate sacred medicinal status

Of evolution’s constant ability reinstate

And another one after the other’s place

All substance by which the mind wake

Neither pen nor sword yet love situate

All the while how The West

Did legislate false what best

Adopted now all around

That illicit drugs abound

And proven in many a crowd

I think the truth I may have found

Behind why The West too proud

Meanwhile individual mindset fetched

The story of how science experiments

That be it not I to be who divulge it’s

Letter Written and Sent 1st April 2017


The following Text is cut and pasted out of a document still now at my laptop desktop, and last modified 1st April 2017.  I have an e-mail record of having sent it to the recipient at that time, at 6:54am 1st April 2017.  The context of why I had been having e-mail exchanges with the recipient, and reading his academic work, is overt at the end of the following:

Letter to Alex Gearin, contemplating his Article named “Dividual Vision of the Individual: Ayahuasca Neo-Shamanism in Australia and the New Age Individualism Orthodoxy”, of April 1st 2017.


I read your article a few times over, and I still think I have something to contribute to your discourse, so I am formalizing this somewhat by writing a letter, hopefully which will enable my point of view come into your professional academic considerations. To do so, I think I need assert what the basis is, from which I contribute, as well as why. In part, why is because when I first came across the studies in psychology which have equated formalized experiences with collectivism, and informal experiences with individualist social experiences, I had to myself stop and question their evidence, because of my experiences of indigenous Australian society. What my overall experience lends me to believe, (but without academic research I will not here assert), is that an informal collectivist approach, is the hallmark of the way indigenous australian culture is subverting the dominant cultural paradigm of western european imperialism. However, the relationships between formality and informality within the indigenous experience, must be very carefully examined to prove this, because of my also having witnessed quite a few examples, within which the criminal context was that most formal among indigenous men. Of my experiences which inform what I will state later in the letter, I need be upfront, and state the following facts of my associations with Indigenous Australians:

  • In 1987-88 I worked in Community Radio in Canberra, and that lead me to become the TLC appointed Convenor of the Canberra Bicentenary Protest Group, as well as having a number of significant experiences of marijuana use among indigenous women in female only contexts;

  • In my role in the Bicentenary Protest Group, I came to be invited (via an English woman who had lived in a remote N.T. Outstation community, with her former husband Patrick McConvil), attend a Corroboree of National significance, held at Kurnell 25-6th January 1988, and that experience still today ensures a significant level of indigenous acculturation experiences are accorded in my life;

  • Subsequently I studied anthropology and linguistics only briefly at UNE, in an Aboriginal Studies Arts degree which I did not complete, but studied for long enough to have realised that the Corroboree in ’88 enabled my comprehension is of far more depth than it would be had I not attended, and that this is in relationship both with Kinship (by Kinship I include the indigenous economy to be regulated by Kinship), and with Aboriginal dialects of English;

  • In late 2002 the Warlbiri Baptist congregation from Yuendumu formally gave me a Brolga Girl dreaming and dance, onsite at the Tent Embassy in Canberra, and through their attending a National Baptist Convention, which ensured I received the dance within a Westerner’s self concept, and I also received direct information that their understanding is of my having become betrothed into the unsafe social contexts among the indigenous, and that this Brolga Girl story will safeguard my sanctity;

  • In 2003, a younger indigenous man (23 to my 34), tracked me down, announcing he knows me in the Dreamtime, and claimed me as his own property, yet thereafter in accord with his substance misuse pattern, I experienced being stolen from him by another man and other men;

  • After which experiences had begun, I got given some necessary rules, including that I never enter an indigenous inhabited building if I am the only female within indigenous Kinship (or not perhaps), present, (at direct risk of inviting rape), and I found it in myself to respect and obey the rule as it is so openly provided for me as though an instruction in how to avoid being forced into prostitution;

  • Thereafer, and within according to every customary lore instruction I received, I experienced witnessing more of the male consumption patterns of narcotics and psychedelics;

  • This is inclusive of spending one month late 2010 early 2011, living among Long Grassers in Darwin, very much embraced into their Kinship as one of, to the extent even of being found by my good sister Wilma, (who is the older birth sister of Felicity who had named me her sister within Warlbiri Kinship during a series of Warlbiri Baptist congregation visits to Canberra in the mid to late 1990s, when my children became also acquainted with traditionally oriented social contexts: Wilma spared for me her condolences about my having had to become married up within the context of the less safe portion of indigenous society, and about the fact I was then travelling with a grown up “sad boy” unable sustain his manhood in ownership of myself as his woman);

  • I also have had a briefer by more deeply abiding relationship, with a man held to be more responsible for my presence in the world than a “sad boy” will ever be allowed to be, howeveer we became bound within ideological disagreement, based in him being a proponent of incarceration being able to be considered as an equivalent to traditional initiatory rites in qualifying indigenous men, (I made a stand against him which I hold and keep to this day, which is difficult as his is a prominent member of the local community here in Brisbane, and wants to discredit all my lived evidence);

  • I have also had relationship with a few more men who are called “sad boys” and are significantly culturally hurt by their experiences of incarceration, and also with two drover cowboy initiate men, who live fully within traditional culture, as well as within “Two Way” culture, that is a Mestizo type blended culture, in which to be real every fact need full corroboration between dreaming and solid matter in both indigenous and western cultural contexts;

  • I am well informed about the ongoing cultural struggle of traditionally oriented male initiates, to ensure that the two way experience includes traditional indigenous notions of how to manage all narcotics including psychedelics, and I am informed also, but somewhat detrimentally to myself, by an influence counter to the tradition within indigenous society, and aligned with falsified initiations via incarceration and inclusive of violent rape;

  • I have chewed Pituri within traditionally oriented indigenous protocol, (reminding me of the fact that when Westernized anthropologists use the phrase “traditionally oriented”, because it is just oriented to tradition rather than born without need for re-orienting, it is considered as “Two Way” culture by anybody within the label, as though an equivalent of being born as a Kriol language speaker).

Obviously, as a woman I have gained some understanding of indigenous women’s business, and less obvious is that I have an understanding of Kirda Kurdungurlu relationships. Also it is observable of my experiences, that as a woman, we experience participating within Kirda Kurdungurlu relationships potentially as an object of trade, as well as with our own rights of trade between women, and this is what defines my point of view, above and beyond any academic lessons in anthropology. However raised as I am within the Westerner’s frame of reference of thought, I write somewhat alike how an academic can, but within a funny kind of excess of words defined by indigenous communication protocol being applied to a Westerner’s mindset.

For example I have a number of discrete statements to make in this letter, which will each form a paragraph, but some will be longer and more involved than others. But I struggle to conceptually define a plan for progressing the process of writing this letter, because of abiding within my own Two Way context, I feel obligated to be keeping all of this in the order my notes are first written, which reveals the orders in my psyche. This will be true except that towards the end, will be more of my initial thinking, that I interrupted to assert the basis from within which I am providing any kind of collateral evidence into anthropology’s social context.

The major difference between what you describe, Alex, of Neo-Shamanism in Australia, and what I experienced within indigenous contexts, which in general sustain a lot of Shamanic content, (e.g. I once got told that North Queensland bone doctor men can reach into the body and rearrange the bones of a living person, and I was uncertain what to think, until a drunk indigenous man from Palm Island, sat down with me at a bus stop in Brisbane, and after ascertaining that we already know someone in common thus can place one another in Kinship, he touched my back, and I experienced a sensation as if he reached into my body and griped the lumbar region of my spine, and pulled out an object, which I saw as a black thing in his hand, which he then threw away in front of me… and my back pain went away and is gone now already 12 years), is that in the indigenous Two Way contexts, are no current consistent protocols about speaking about visionary experiences, but only the very most traditional rules, and those rules are too often being broken upon being taught, and thus being taught less than the real need is. I think one aspect of this is related to the nature of the duboisia hopwoodii experience, and the other aspect is merely about time and learning of the needs of different psychedelics being different from the needs associated with with word “Pituri”.

An indigenous Australian observation of Western Neo-Shamanism, will usually be fairly rigid in disapproval. That disapproval is often oriented with Native American disquiet about the cultural appropriation involved, however, within the entire context, are also indigenous Australian families who have intermarried with Native American, and are less vocal about cultural appropriation. Thus it is apparent that some other kind of lack of communication is present. What indigenous men will observe, is that there exist in Western Neo-Shamanism, lack of distinct definitions, and/or different patterns of belief, about what is intended in the meanings of words and phrases like “Spirit helper”, “Spirit guide”, “Spirit ally”, “Spirit animal”, and all the Spirit Nature kind of concepts which Westerners at times struggle to grasp, and at other times struggle to deny. In simple marijuana contexts, often involving illicit purchase and thus difficult to study as an ethnography, are many examples of simple ceremonial contexts in which lack of distinct meanings is causing miscommunication within use of such terms. Another observation is that those terms have different regard among different individual Westerners, sometimes with that lack of accurate knowledge being what some people desired in their use of the language. That those differences of meaning, can’t be challenged often, is for some folk the difficulty, but for others the essence, and yet for others is merely a safety net of not needing know everybody’s mindset. Often there are also misconstrued concepts of local indigenous totemic affiliation, for example, and yet the illusion thus created about indigenous/non-indigenous relations, can cause a bubble of relative safety for holding onto the accurate indigenous concept which suffers with becoming propagated nevertheless. Potentially also many mainstream religious concepts are sitting within that same bubble also. The exact issue in all this, from the indigenous two way point of view, is as your article defines, all about dividualist versus individualist social constructs and how these are embedded in how we communicate. The Two Way unspoken condemnation of Western Neo-Shamanism, is in that there is no indication of who is Kirda and who Kurdungurlu, to use Warlbiri expressions of economic values of exchange. Perhaps it can be extrapolated that to “hold space” might have been implying Kirda (in the verb to hold), but in fact proves to be more often a Kurdungurlu function, while for the Westerner, perhaps a transition from being holder into becoming a “keeper” is a transition from Kurdungurlu into Kirda. Yet in the Western contexts a keeper was thought of as lesser than a holder, while in Two Way culture, keeping is the higher social function. This point is predictive if we relate to the context of Native Title, where the exact same difficulty was occurring.

In general, with relation to your point about “…critical methodological questions regarding absolutist theories of individualism and collectivism in the study of New Age spirituality.” (p202) I believe there is a collective conceptual reality becoming born, which we can’t yet detect, at least not with enough insight to be writing about this. Perhaps also it is true, that the turning of any New Age, being a time when in antiquity and pre-history alike, the control of songcycles is being fought for hard, (and in this indigenous australia is no different than every other society in the world), what we can best observe to be under analysis, is the ways that were, which need stand up to a maxim of scrutiny to survive. Meanwhile, the ways that will be, seep into our unconscious psyche, and perhaps are only already conscious within the content of psychedelic visions, if not in contexts considered even more fully sacred and not yet able to be spoken of. Perhaps the “type of evidence” as you write, which we need find methodology to study, is just not yet apparent in the conscious world, but nevertheless we all feel it is.

One point of perhaps only minor interest, is that where I have witnessed Westerners speaking about a rule known of within modern Neo-Shamanic uses of psychedelics, which got expressed to me in the following words: “born under the Star of David”, that are not related to Judaism, but related to how we might see symbols in our mind’s eye, dreaming or with psychedelic substances, or just by looking differently. What the prevailing knowledge is of such lessons, that are also upheld within the most tradition indigenous contexts, is in fact about Christianity. In the Bible is the instruction that both circumcised and un-circumcised are being included in the lessons provided in the New Testament. In this fact, those who would uphold allowing only persons associated more resiliently with the Star of David, have had to come into a lesson of trust in Jesus, and will not be complaining about who engages in use of what. But meanwhile, are also those who have complained much about their desire that use of psychedelics be restricted to only those capable of sustaining indigenous customary lore, and they prove to be on the whole, the same persons who have within indigenous society, been breaking the same customary lore in who they share their own drugs with. Basically, what is happening within my own observation, is that those individuals who purport to want to sustain supply of marijuana as a cash crop, (there are a significant number of new strains of cannabis bred to sustain australia’s low-nitrogen high-mineral soils, and which can be considered of considerable value if in an American type context), were also who refused conversion to Christianity, BUT, defeat their own game by arguing a pre-Christian point of view about who is and who is not pre-destined to have access to psychedelics. They argue that only initiates are allowed, but lack proper definition of what law abiding initiatory ritual is and will be, citing only circumcision when pressed, (even though they implied violent rape, and circumcision as how to avoid infection as a rapist).

OK, so now here, I think I should show my hand a little better than I have already, by revealing something of the knowledge I got given within indigenous contexts, of psychedelics. Remember that indigenous men will say that everything is potentially medicine, potentially food, and potentially poison, and it all depends on timing and dose, how our body will respond to any introduced substance. Thus all substances are regulated by the same Kirda and Kurdungurlu roles, (using Warlbiri language again now, my understanding is: Kirda is the kind of ownership inherited from mothers, which defines a right of veto embedded in an ultimate responsibility; and Kurdungurlu is the kind of ownership inherited from fathers, which defines a food value of right of consumption of the resource; and normally indigenous men translate Kirda as boss, and Kurdungurlu as manager), and psychedelics can be no exception. However, in the case of use of Pituri to see visions, it can be that the presence of the Kirda Kurdungurlu relationship need to be veiled, otherwise the visions will not be seen. That is to say, normal reciprocal obligations become veiled whenever we relate with reality as discrete from the immediate solid matter, to which those reciprocal obligations must be applied. Reciprocal obligations, via Kirda Kurdungurlu relationships, can apply to the noumenal world as well as the phenomenon of solid matter, but not always within experiencing noumenal visionary life. Thus what you write about the tension between indigenous dividualism, and Westerner’s individualist paradigm, is palpable.

I have thought about this a lot in the context of my own experiences, which, while not unique, are not widespread among us whiteys. What I could cite of my relevant experience, is something about how, men’s trading of women, is traditionally a factor involved with what the totality of factors are, which have been enabling of clarity of visions with Pituri. However, in the modern context, all that was the traditional pattern, is in flux, with Christianity intermingled. The Christian influence of one husband one wife being legal now, and being a standard already held high as the preference of most within Two Way contexts, causes that of two major patterns of experience of Pituri, the “get up and walk” pattern which sees less in visions, is already dominating the “sit down and look” pattern, (which for me is always collapse into a dead faint if I do anything other than get up and walk: and this was true for me even within Ayahuasca and Hicuri/peyote experiences of American lead ritual:- I don’t know the extent to which my body is acculturated into this, and the extent to which it is in my biology, but it is safe to associate with Santo Diame knowledge of those who never see visions, as well as with historic knowledge of Pituri, and how it can enable up to about 78 hours of visions, or, can enable a three day and night on foot desert crossing without food and water:-> the potential dangerousness of its use if promoted recreationally, motivates many to silence Pituri out of the modern promotion of psychedelic science, because it is exceptionally strong and the high from, is exceptionally high feeling, but the half life is longer than that of opium, and as far as I know it is the only plant that is stronger in narcotic and psychedelic values than opium). There are also, however, many examples still around, of the “sit down and look” type of pattern of Pituri use, being applied to any drugs available to indigenous men, and of the indigenous proponents of that pattern, still engaging in battles for control of the Dreamtime for the New Age. Yet again this is all seen as the necessity that the transition of time leads us through. In times when songcycles are being re-forged, by intercultural experiences, and inter-racial marriages, etc, the use of Pituri and all psychedelics, is believed to develop a greater tension between the two patterns, until these resolve. In fact many will still refuse to use psychedelics in such times as these, citing that it can lead to difficulty discerning which direction reality is leading us all, whereas use of psychedelics in times when songcycles are totally pre-set and pre-determined, (middle age rather than new age, as these kinds of terms are defined by the stars rather than by men), is simply like a being given a brief loan of the Spiritual energy of perception, that will more readily be accounted for and repaid. In times when the songcycles are being re-forged, when one age transitions into another new age in time, those who have relied more heavily upon psychedelics in general throughout the previous age, have the motivation to propose that we all continue to rely upon psychedelics. Thus a necessary and inevitable tension is present, however, this need never be sustained and portrayed as a tension between Western and non-Western points of view, neither between religious and indigenous, or sacred and secular, just between those who need rely upon psychedelics, and those who might prefer everybody go without. In general, there is always the same conclusion, in that it is wrong to deny anybody any substance they feel they need.

You mentioned at page 203, of your article the following:

These forms of relational personhood–wherein the person is multiple, partible, and distributed across bodies, minds and objects—have been contrasted by anthropologists to a commodity form of “the person” associated with capitalist society.

And I want to strongly assert here, that a very strong distinction need be retained within the indigenous world view, between being consumed, and being a commodity. As a person, who is the object of trades, and whose substance of “self” an object of consumption, my point of view is quite dramatically Marxist aligned, about the negative implications of the commodification of human labour value. In the context of studying Classical Marxism and ANU, I have made the point that capitalism was in its onset, historically already associated also with the commodification of the health of the human body, and my point here, that this fact is all the more tangible within the indigenous experience, because of how trade with Pituri worked in the past. Pituri was, in the pre-western-antiquity of australia, what got used to trade with, rather than any small metal discs. Within comprehension of Pituri sustaining that kind of trade value, the valuelessness of money as an object detrimental to good health, can be amply apparent, all the more when our own person is the subject of trade.

Now, in having stated this, what I have previously stated, can be reframed. That is about how seeing visions via psychedelics requires a temporary veiling of Kirda and Kurdungurlu relationship. That veiling is in fact inherent in the very meaning of the word Pituri, and speaks to the need for decriminalization of all psycho-active substances. It also speaks to the need for society as a whole, to be condoning and sustaining of drugs, yet never actively promoting, merely enabling of the well informed consent of all those who will seek. It is towards this goal that I am writing this letter, wanting that anthropologists are abreast of the concerns among indigenous men who are silenced by their incarceration experiences. I think this point is relevant to your discourse around a “bricolage” of “New Age” “pick and mix religion” “self-spirituality”, and this point is much harder to grasp within the indigenous cultural context, because of the higher value still retained, about adhering to traditional rules. The bricolage provides for youthful enquiry, and as adults we have an obligation to ensure that youth is safeguarded while finding what they need for themselves, regardless of what the need is which anybody will self-identify when given the opportunity to explore the world.

My reason for engaging in this way with your work, is in that I have a specific aspiration which your work may further inform, and which may be of interest to yourself. Within this I am not without internal self-reference to work such as that of Margaret Cross and to general policing concerns, so as my aim will be viable, and the legislation as it stands now, is moving favourably, but I think we have a long way to go before Australians will accept the Portugese example as enough evidence. As somebody who works to enable addiction recovery, I have a clear understanding of how decriminalization is enabling of that recovery, but also of other potentially positive outcomes of decriminalization. The example of the influence of Pituri’s former use as the trade commodity instead of money, guides much of my point of view, since Pituri did not have a problematic use pattern then, and as a contractual substance, beats money’s weight within contract law. My own immediate aim is not going to be fully detailed here, that just a general aspiration. This aspiration is of enabling indigenous Ngungkari better access to Complementary and Alternative Medicine in general, as well as psychedelics from other lands specifically, and also simultaneously, and by means of enabling the Ngungkari, to enable more access to indigenous traditional medicine among westerners, which could include Pituri chewing if a need is evident. Yet indigenous systems which regulate observations of the need being evidence, are as yet, not fully expressed within Two Way (Mestizo type) culture, little own among Westerners. It is likely that Two Way culture will embrace the science at such time as when the scientists get it right, but I think that before then, a lot more could be done with respect of communicating necessary clues. There is already evidence in psychology, for example (Dr Tracey Westerman’s work), of indigenous men being capable of managed dissociative psychosis as a health care paradigm, yet no evidence of MAPS embracing that knowledge in relationship with use of psychedelics.

So then, on that note, I think I ought stop writing and let you eventually get around to reading my letter, written as this is, at the tail end of my first week of social media tasks for Chacruna dot net, I think your need for my volunteer time one week in four is going to suit me well enough.


To Educate


The word “educate”, often was being used as if meaning also an induction into crime and corruption, as well as its original meaning, derived from latin.  Yesterday, it happened that I perceived a group of persons had attempted to turn a trick on me, using the word “education”, in the phrase “levels of education”, and simultaneously they were projecting upon me, that their own rotten reputations, might land upon my head, at an exact time it might prove most unfortunate for myself.  That timing being my own assertion that perhaps some folks might meet at 11am 28th January, 2018, at the Mt Coo-tha lookout, to talk about a Brisbane Chapter of the Australian Psychedelic Society beginning.

I thought I had better know what I am dealing with, and so I looked up the etymology dictionary online in the www dot etymonline dot com website.  It reads to the effect that I think I want to openly avoid any such falisifications of the original meaning of the verb “to educate”, as have been forced upon myself in the past, by persons with criminal intent.  Please note, in reading the following cut and pasted quotes from the etymonline source, that the 1800s are after two distinctly pertinent events.  Those being the invasion of Australia, and the industrial revolution.  Whereas the 1600s are the period of time during which the English language first began to settle into its current formula.  The spelling in dictionaries originates in the Elizabethan reign, when Elizabeth 1 handed much of her choice making power over to her Parliament, and developing dictionaries became necessary thereby.  It is also pertinent, that the result of a Parliamentary voting system of government, as the result of her reign, is also the result of her predecessors, having had a particularly virulent strain of Syphilis, then newly arrived in Europe, from the Americas.  Nevertheless, it was not until after the industrial revolution and invasion of Australia, that “to educate” may have begun to imply anything whatsoever disagreeable to the many parents whose children are well educated without becoming corrupted.

educe (v.)

early 15c., in the literal sense, “to draw out, extract; branch out,” from Latin educere “to lead out, bring out” (troops, ships, etc.; see educate). Meaning “bring into view or operation” is from c. 1600. Meaning “to draw a conclusion from data” is from 1837.

educate (v.)

mid-15c., “bring up (children), to train,” from Latin educatus, past participle of educare “bring up, rear, educate” (source also of Italian educare, Spanish educar, French éduquer), which is a frequentative of or otherwise related to educere “bring out, lead forth,” from ex- “out” (see ex-) + ducere “to lead,” from PIE root *deuk- “to lead.” Meaning “provide schooling” is first attested 1580s. Related: Educated; educating.

According to “Century Dictionary,” educere, of a child, is “usually with reference to bodily nurture or support, while educare refers more frequently to the mind,” and, “There is no authority for the common statement that the primary sense of education is to ‘draw out or unfold the powers of the mind.'”


To Haggle


Today an odd thought played in my mind awhile, then slipped away as my mind fixed its attention according to the desires of that man who tends to dominate the thoughts in the head of this body.  Yet I return to the thinking process I played with, not as much because I think it funny, as because the inherent humour is informative.  I return despite the man, in spite of himself, and by another’s hand.  One who he presupposed might help himself.

My thought is that we Australians might need a lesson in how to haggle. For example, if selling something we produced, it is perfectly alright to adjust the price determined by whether or not we like the person we are selling it to. Or, often enough a haggle is guided by what the buyer’s money smells like. If their money stinks of filthy rich, then double the price, and if they seem only too poor to make the purchase, but you want to make the sale, then halve the price. Simple lessons somehow lost on too many of we Australians.

Even more pertinently, however, if we are the buyers, it is fine to offer less money and make a purchase nevertheless.  You see, if I am asserting, without so stating, but merely by my presence, that my money is good enough, because I am an accountible person at heart, then my smaller quantity of money will be enough to compete with a lot more money offered by a stinker.  Don’t let this lesson be lost.  It is the lesson we, of all people, ought well have better realised, since in the pre-history of this land, indigenous men had used psychedelic plant medicines as the commodity of trade, instead of money.  And we all ought well know of the variability of the psychedelic experience, and how necessarily it defines itself via environmental setting, as well as individual mindset.  Obviously money we may receive from a good accountible man, is worth more in hand, than money of the same contractually stated written value, received from a theif.  Just as a psychedelic trip is worth more in company of a good Shaman whose providence is being proven.

Neither let the lesson be lost, as to how we might have compared ourselves to others.  For example, are we living adjacent to neighbours with much more monetary wealth than ourselves, or neighbours with much less monetary wealth than ourselves, or neighbours with comparable monetary wealth than ourselves?  You see, if we harbour the self belief, in being worth as much in our heart of hearts, as the most well to do persons of formidable monetary means beyond our own; well then surely, anybody we might have looked down upon as worth less than ourselves, could conceivably be equitably worth as much.  Eventually it is inevitable that we all realised monetary value is disconnected from value in reality.  And between now and then, the longer it takes us to so realise this fact, the lesser we find we are valuing our own ability to love.

And as I wrote these words, that man who had tended to dominate the contemplations of the head of my carnal body, causing me contemplate money I never myself gained by such contemplations, disproved himself as formidably as anybody with more money ever was want to attempt dominate our collective consciousness.  You see, he uses me to blame anybody who believes me, as if believing in me becomes him and his errors of hand, and yet in that fact, whoever he blamed always had gained of him in me, whatever it was he wanted to be.  King of psychedelia indeed.

But be that as temporal and transient as you yourself believe you could in fact take some of his responsibility for me out of his hands.  As my experience is of the lowliest of junkies, having sustained himself in well paid work, simply by providing for me briefly, and at great expense to himself, his family, and potentially entire friendship network.  But at such expense perhaps only because he chose to give me his money rather than spend it upon me.  A talent only my very lovely mother and father could, as yet, inhabit.   And bringing to mind the cause of my writing, being promoting the cause of haggling.  Would that any man ever had attempted to haggle over me, he might have needed haggle in kind, above cash.  Meanwhile I seem to belong to the Nation State, whose economy provides for me, and yet as it was via giving me money, I am in the minds of many, as if their whore, and trash.  Proving only why men pay tax.