Conferring A Psychedelic Drift

My first experience of psycho-active substance driven experiences being discussed, happened in 2011 at the Entheogenesis Australis (EGA) Symposium that year.  I attended to provide a workshop about my use of homeopathy in treating dependency to opium derivatives, and that being a lot alike one way psychedelics can be used similarly.  I happen to be certain that my own topic, to confer with other interests about, was the very most dangerous about which anybody spoke at the EGA event. Yet also the least dangerous.  And I intend to be understood as meaning regarding how a speech event may relate with the topic spoken of.  Consider me well then in my assertion that for all of everything said about all uses of psychedelics at all events in anyway similar to EGA, there will always exist the unspoken greater journey of the silent majority of users of psychedelics. Nevertheless I have spoken.

And despite the first paragraph above, being temporary fill in, before the whole set of words stringing together into sentences and paragraphs, which I wrote soon after EGA 2017, arrive following these.  Writing it is as it is, and the paragraph before this is just a little of a history of me being me, preceding thus somewhat defining, the words which follow being also placed into this web page.  And in that the preceding precedent being referred to was not about the words I spoke but rather about every surrounding fact of solid matter’s context, as well as . . .

The weekend just been, (as of the day I wrote these words in early December 2017), I attended the Entheogenesis Australis Symposium. It is a neat event. . . .

I expect anybody reading this, will only agree with me, that my words here will be being proven all entirely unnecessary, . . .

So don’t ask me why I write, since I suspect the worst and yet by definition point out the best of the processes by which words might, . . .

Do nothing at all.

Perhaps merely reflect upon how language bound communication fails in context of psychedelic medicines, and what this means with respect towards phenomenon such as conferences, symposiums, and academic endeavour.

This weekend just been, I attended the Entheogenesis Australis Symposium, (EGA). It is a neat event. A gathering of scientists and other academics, authors, journalists, and an array of other folks, all with a vested interest in the use of psychedelic substances as legitimate medicine. Drug law reform is of course the constant sub-theme, but the topics of lectures are broad ranging and engaging. Engaging that is, for anybody who ever had a positive encounter with a psychedelic, or, as the psychedelics now were being called, an “entheogen”.

A part of the greater point of my having anything to say about my experiences of EGA, is to point out in a minor way, that if we speak critically of the psychedelics, then whatever difficulties exist within the human social interfaces with psychedelics, will only be able to fall into further proving evidence as if to fulfil the criticism, as the self-fulfilment of whomsoever held a critical opinion. It is much as we need think ill of the condemnations of police being brandished as though a weapon, since that condemnation will tend become a weapon of self-destruction, perhaps even if enclosed within a strictly law abiding academic kind of context. The criticism that the governments who legalize cannabis only for the tax revenue from the economic value of medicinal marijuana, might find the scope of use of cannabis, when legally prescribed, was unfortunately limiting itself to the wealthy who needed, and that the poor critic might have become confounded into continual engagement in illicit trade as means of circumventing the Western Medical Science model of regulation. Thus criticism silences itself before commencing.

Western Medical Science’s experts, are of course thus, concerned as to how to ascertain certain knowledge of the real evidence. If negative evidence silences itself, as in the very public example of the now deceased Timothy Leary, then of course scientists need to be cautious. Yet that caution when stretched into prohibition, was clearly evident at being ineffective.

I don’t believe that the choices we all face as voting citizens of Nation States, were inevitably bound by the economics of trade, and taxation revenue potential, and neither by the history of prohibition. Rather I think it merely wise to include cautionary note at the outset, within which I may insist readers allay your fears for myself, in that here I will provide no further caution, other than how I have already mentioned a few limits of the discourse. You each who read need your own unique ability to sustain common sense values in evaluating safety concerns. Perhaps guided by experiences of observing the unstated danger inherent, and perhaps guided by experiences of psychedelics themselves, as living members of the Earth’s biosphere, each providing their own angle of unique guidance.

Meanwhile more and more science is getting done, giving evidence to the huge value of the psychedelic family of animal, mineral, and vegetable substances, in a variety of therapeutic contexts. Value in financial terms being outside the scope of my writing, I am referring to value in medicine. A value much was built upon long before the age in which that value is emergent as now more immediate. An indigenous knowledge I have had the privilege to learn and become enabled communicate, is that the psychedelic among medicines then to wane and wax in prevalence of use, and that the timing of increased use, always aligns with the astrology of when song cycles and story telling are becoming reforged in a way defined by the Earth’s need in sustaining orbit around the Sun, and simultaneously sustaining a breathable atmosphere for her mantle of biodiversity, as if our home in the biosphere merely her long hair covering herself which she hides behind, and we mere head lice in need of being energised and de-energised from time to time. Just to ensure we get the story straight of who we are and how we need relate.

The big news is, of course, that the Multidisciplinary Association for Psychedelic Studies in the USA, recently gained for their MDMA trials, “break though” status, which is alike to being an FDA fast track to approval as a legal prescription medicine. The story is that one man felt bad that he could not supply MDMA to his Grandmother at her death bed, and committed his career into enabling the possibility in future to other men’s Grandmothers, after his father agreed it might be suitable if MDMA a legally supplied substance.

There is always this question, of how much, to what extent, was the potential of harm of any psychoactive substance, defined by the mindset and setting of social as well as physical environment (set and setting), when disapproval extends into the legislative domain. When research was being made near on impossible, and driven underground, how will that work now be used to base legitimate research upon. The scientific evidence that need exist already before legitimate research can be done, is already weighty enough as that tenacious researchers in many lands are gradually succeeding in gaining support for new research. Many are stepping back from any collective belief in justice being served by a “war-on-drugs” (that played out as a war on drug users), so as to reflect clearly about the need for research. Never mind what motivated research of the past, or even current research, but what need exists already now, that will continue motivating research into the future, as a matter each voting adult may well need soon enough assess.

My own experience is of realising the need via realising the extent of detrimental patterns of drug misuse caused by the illegal status of those drugs. While I can’t say that I think drug use will definitely decline if decriminalized, I can say that I think certain patterns of social harm caused by drug use will definitely decline if those substances were to be either decriminalized or legalized via positive legislation defining how regulation will occur. One way or another the story is changing. My point of view is much conditioned by observing some patterns of regulation to be covert and other patterns overt. Which pattern will prove to be covert and which overt, is more the question than as to whether or not the overt regulatory nature of legislation is going to participate. There is also the question related to drug interactions, which is already a minefield in complementary and alternative medicine, when working in conjunction with modern western medical science. There is a longer history than many will realise of the concern around drug interactions having a say in regulation. But when anything is regulated via legislative control and thus the force of policing and judiciary and prisons, every other matter also within that legislative attempt to regulate, also can interact. For example, the intersection of prostitution and drug use and misuse, needs very very carefully lead guidance if we are to experience safe legislative control.

I have an example to communicate illustrating the point. An acquaintance is an addict whose addiction began age 13, when, being upon occasion a naughty body, he adventurously sought to buy cannabis, and by accident sighted a high level heroin supplier in the doorway of a home in the vicinity of Kings Cross in the mid 1980s. Soon thereafter a now-known-in-the-public-record-to-have-then-been-corrupt policeman, took him aside down an alleyway one day, and gave him a lot of heroin, telling him to sell it and return the money. It took a while before the boy, my friend awhile in recent years, (and who I began learning to prescribe homeopathic remedies for in cases of heroin addiction, an effort I made which I reported on in workshop I presented at EGA in 2011), used any himself. The first time he used it was so as his customers could trust him. It made him cry. Age 13, crying in Kings Cross because the drugs can’t show him his truth. A few years later and still unable to get out of Kings Cross despite his good family background and all their attempts to ensure his safety, at his sixteenth birthday, the drug suppliers into the district in the 1980s spiked a birthday dinner with LSD. They already knew how to abuse LSD so as to entrap youths into a worsening pattern of substance abuse, via their manipulation of set and setting. My use of homeopathy cut through that pattern just enough so as to enable a potential he will find a way into accessing Iboga, which can then further cut through the pattern of LSD, and more importantly reduce his fears of the pain he now need endure in the lengthy process of withdrawal, in which cramps reoccur every three months during the first three years.

Now, the obvious question arising is as to whether such criminal uses of psychedelics worsened due to the science of men like Timothy Leary; or worsened due to the war on drug users; or, always co-existed with and possibly preceded the many more positive use patterns of psychedelics which legitimate scientific enquiry can find there is a huge body of knowledge available about among illicit drug users. Given that Leary caused trouble by exaggerating the positive potential of LSD, it is unlikely his work informed and enabled the illicit drug users. The counter argument being that among illicit drug dealers a positive outcome is of course the same as a negative outcome in reality. Many social factors converged historically into an unfortunate outcome for us all, yet now when surmounting legitimate evidence against prohibition harks to the inevitability of change, the question is rather as to what factors have we at hand within which we might defined a positive pattern in a way that excludes illicit behaviour.

It is not only the general public whose minds will change eventually and inevitably, but potentially also these changes are commencing among police, who can be now already perceiving that they will be doing more effective work all around, when no longer required to focus their concerns upon the illicit drug trade. And if any crooks read this and think of diverting police attention away from other crimes via stimulating drug trafficking in a way that attracts police attention, might we not already all need acknowledge that was a constant phenomenon already. Of course, there were those criminals whose habitual misuse of narcotics was, in their mislead belief, able to get the better of the police, and thus police might feel inclined to desire to spend their time preventing that. Yet such bad habits always have become self-defeating, virtually handing themselves in, and police will continue as who get to witness that defeat. However the war on drugs created the preconditions of a police force focussing upon drug misuse behaviour, in a way detrimental to the skills of intelligent police work as well as detrimental to the general public. Better it be recognised at the outset that it was always through other criminal acts associated with the behaviour of drug misuse, by which police become able to detect that the illicit supply of drugs was occurring. Otherwise police could have little basis for suspicion, since the behaviour of consumption will always be off the overt public record, since we are none who expect it appropriate to expose children. Even in cases of legal prescription of marijuana for epileptic children, the adults involved are not going to be promoting the use of marijuana towards their child’s young friends who have no need. Where Shaman train children to become Ayahuascero, (Shaman utilizing Ayahuasca in the Amazon), by no means will every child be invited to participate, or even any child who is not already fulfilling certain set preconditions defining that the experience will be positive for the child and for the whole community. Perhaps it is enough that criminals observe that police become lazy when policing drug misuse since addicts become oblivious to many aspects of how they reveal themselves in an array of behaviours which are not usually the actual behaviour of drug use. Enough that police know they prefer more professional and more skilled work, than that of the war on drug use.

What need be avoided, was the branding of drugs as having an allure associated with the potential for getting away with bad behaviour. When drugs become branded as good, they ought not also be branded as alluring, as if, for example, by association with a more general sense of lower morality they were enabling of the sin of lust to go unchecked. Women forced into prostitution by having been raped under the influence of drugs will agree. When there is no such allure, a false mystic will give way to science. At this time, perhaps the very existence of EGA might be yet shrouded in that same false mystic. Yet for those who get the most out of the event, it tends to require a greater effort and, more self-discipline in attending and sustaining an academic minded outlook. Bravo to all the hard work of volunteers, crew, local businesses involved, and police policing the event. But also bravo to the respectful attitude of attending drug users, towards the policing of the event. It is a special event, and inclusive of a vibrant Arts contribution, but not spectacular in the sense of being an alluring spectacle on display. In many ways the boring nature of any conference is an ever present guide.


Now, and by now one week later, my reflection is refiguring itself into a slightly more passive frame of reference, in which there is less inclination in me to continue writing, and applying the normal method of using words to communicate my awareness of the issues at stake. Somehow, another orientation of engagement with the visual Arts is now dawning in me in a responsibly minded configuration of how to communicate meanings born in the visions of the medicines. Let me try, via self-description, to further calibrate your thinking against my own, so as you reading may align yourselves or not as you choose, with my point of view. Yet also warning that if you seek fault in me where none existed, your calibration to my thoughts will only become more askew.

Today I find myself thinking more conservatively here in Canberra, than when in Brisbane preceding attending EGA 2017. Yet perhaps also more alternatively in response to Canberra’s inherent and necessary conservatism as National capital. Here I am both more myself and less myself. I am my past more, no less my present neither future, and yet missing the more recent past. I lived more years of my life here than in any other single location, and yet where cannabis, here partially decriminalized (in quantities for personal consumption a civil rather than criminal offence, incurring an on the spot fine alike a parking ticket), is the only psycho-active drug I consumed. That consumption here was no more than a few times per year most years, but once a month one year, and every day for a period of six months, after which I experienced a mild, yet highly disturbing, brief dissociative psychosis. Disturbing only by the lack of accuracy of the content of my mind when in reference to known facts of my lived life and constant self-belief. The whole experience was as if I were possessed by an evil I could not then at that time, account for. Thus my inherent sense of my safety, warrants me being carefully responsive to Canberra’s inherent conservatism. I am typing my writing out at the National Library now, thinking with new reflections about my past here, as well as about my recent experience of EGA.

I guess anybody reading this may have also explored this website further, and far enough to have realised my testimonies online are largely the story of how the walk and talk of my life reconcile into accounting for that evil of internal witness during detoxifying cannabis. How my witness landed down on the ground and is now accounted for. All in all, I can honestly report that I am find, and the suffering involved is all defined by being lived in positive Christ-centred framework of belief. Obviously I have a positive frame of belief also around the whole notion of use of psychedelics in therapy. How this stance is related with my being in Canberra now, is in terms of the longitudinal nature of integrating use of minimal use of psychedelics into the whole of one’s life story. My use is more minimal than most. A fact I need assert so as not to deny that anybody who used more psychedelics will be experiencing a different level of potential for integrating internal witness with the solid matter world. A grounding need occur, and is factually inevitable, as anybody who used enough psychedelics to have seen visions of gamma waves, (the lime green stuff), can attest. Stuff of which at this time, all my thoughts align only with the Lord’s prayer and the line “On Earth as in Heaven” (God’s will is being done).

Today I read online that Canada is legalising recreational cannabis use, (presumably in some way alike Holland is the better known example of); and also that Norway is simply totally decriminalizing all drugs. A quick search online reveals that in February 2012, Norway’s government’s Narcotics Committee, published a list of 23 reasons why not to decriminalize drugs, and now within six years, decriminalization is proceeding. Bravo to both countries each their respective choice.

Whether it be decriminalization or legalization, either is preferable to attempting continue prohibition while all the evidence we have is that prohibition fails. What is worse is that prohibition tends to fail the worst with those psycho-active substances most likely to be misused when not properly regulated. The obvious example being all opium derivatives. It is no surprise, given opium’s capability to deliver results caused by women and to disable men, that whether it is legal or illegal hardly makes any difference to female addicts, but when unregulated and legal in term of Nation States, men more readily kick the habit according to historic data in the United States. Perhaps by feeling less disempowered by the Nation State, men more readily realize the extent to which the narcotic nature of the source of their fixation was disempowering them.

Now, all that being as may be, (given that the regulation of opium derivatives is often categorized differently from the regulation of all other psycho-active drugs, as both illegal and legislatively regulated via prescription only, is perhaps not so different from as some Nation States were now headed with many other drugs also, but the true difference is in that opium lends itself to being described as evil by definition, only enabling positive outcomes when carrying the definition of being a substance which leads into an evil thought construct if not dealt with most carefully, and if not considered as a totally disempowering substance), when we are investigating, researching, studying, and considering the way human society may move forward with enabling medicinal use of psychedelics in the context of psychotherapy being applied much alike as the Shaman (who I think of as all and any traditional medicine practitioners and practitioners of all and any methodologies preceding the past two hundred odd years of modern Western Medical Science, since only does modern Western Medical Science by definition exempt itself from that title), of our collective human past, have also used psychedelics as means of enhancing a psycho-therapy like process, we might find that in modern psychology, more and more work is being done in non-verbal based forms of psycho-therapy, such as Art therapy, music therapy, drama and dance therapy. The similarities between these forms of psycho-therapy and the work of Shaman are already being pointed out in Academica, and this process is as likely to continue as it is likely that not everybody wants to talk to a therapist at length about their childhood.

There is still yet however my point I need point out, a point I am approaching being able to make, and yet it is as if, when I approach, the closer I am, the less tangible it is become, alike to the speed of light, and human witness of visible gamma wave length light. A point which perhaps every social commentary about psychedelics was seeking to become capable of making, and yet which sustains itself ever as the elusive other, begging us to try again from the start of our witnessing through a psychedelic if we were to need succeed, and yet knowing the failure to be inevitable, why might we proceed. Inevitable because of the nature of the solid matter substances via which we attempt communicate. Reality being as it is, the concept of “realer than real” is not in any way communicable. At least not until finding that this is as the world ever was, will be, is, and had been to be becoming as it will be. What I am resolving around with my words is the fact that it feels as though we can’t produce enough academic empirical evidence based research, giving bountiful enough evidence to the positive efficacy of psychedelic assisted therapy, since words tend to fail us in this exact endeavour. And fail us all the more emphatically whenever we are at the exact point of the point needing to be defined.

It is all good none the less. I write using so many extraneous words, carefully countering the imaginable surrounding flow of possibilities, funnelling few words of truth bound in nouns and verbs, felt in adjectives and adverbs, and carried through many prepositions, conjunctions, and determiners, into one slight meaning requiring so very many words to circle around the point to be made before it can become apparent. I mean we might try, we might fail, we might succeed, and whatever else we might, we will understand our efforts as relative rather than absolute. When it comes to psychedelics, somehow all the evidence held in solid matter became relative, subjective, and indefinite, whereas a higher set of facts prevails. The point being of course, that there exists today a burgeoning field of interdisciplinary sciences questioning how to identify which aspects of the solid world matter need be held aloft as representative of that prevailing higher set of facts. Many of us believe it is of little matter what matters are the solid substances of the representations in solid matter, (eg legislative regulation, or professional industry peer regulation, or insurance industry regulation, or just that our solid matter body will have its own health care concerns), so long as the facts held aloft which are aloft by their nature of being lofty, can themselves give definition to the solid matter. Yet how to define that in science, is a terrible kind of consternation for a scientist to be plagued by.

If always relative, then these efforts being made, and endeavours undertaken, need be defined via the process of contextualizing and integrating. Contextualizing into the conceptual frame of reference that is relevant. Integrating into associated human communities. We may also like to prefer to integrate, contextualize, and reconcile ourselves with the greater community of all of Mother Nature’s biodiversity, before we begin to expect of ourselves the capacity to provide fully explicit scientific empirical evidence in the efficacy and relative safety of psychedelics. Not every Shaman will in fact hold strong the animist faith stance, in defining integration as bound within mother nature’s every form, yet enough who do so will dominate even if via subversive means. We will find that our inclination to be concerned for the health of the trees, rivers, soils, and Earth’s atmosphere, as equally as concerned for our own health, will ever be always more consolidated by psychedelics, even if the Shaman or psychotherapist might disagree. And in that potential for disagreement, was of course ever bone to pick with the concept of legislative regulation, and all other forms of written regulatory control, of which loopholes can be sought all the more, the more that might be becoming written. And yet we try. Or is it just in that we are doing no more than trying to eradicate prohibition, understanding everybody who actively asserts prohibition was to become all the more prohibited in their own mind all the time.

My own individual preference is for fully immersive total integration with mother nature, away from any commercial interest and industrialized society, and I find myself rendered only more human thereby, yet in finding more humanity within myself, am also capable of holding more compassion for anybody who finds themselves all the more a snake, an eagle, a tree, a dog, a rock, and a microbiota of microbial lives living within the intestines of somebody other than ourselves. What we are now living in our human coating, is as it is, and what we may one day live as, perhaps when the carbon atoms within us have become something else, in another incarnation, also is as it is and will be, just simply alive. And the very something that is so special about every psychedelic, with the unremarkable exemption of opium, (opium which was not so much lifeless as more overtly end of life bound), is how we are reminded of ourselves being alive. Mystery is reinvigorated, and we find simultaneously science can be surprisingly companionable with the mystery that is life.

Thus before you yourselves need fully integrate with all your drug experiences as much as I am with mine, in having found myself dreaming of being a poo germ carried on coins in strangers pockets, let me enable that you might bring to mind the total set of contextual references I am dealing with, to be writing as I write.

I still believe in Jesus, and having seen him in a clear real vision which occurred with irrelevant connection to use of cannabis the same day, his definitions surround my every concept or reality. And if you doubt me as you read that previous sentence, I will re-mend your concept of myself by adding, that the only residual relevance of the cannabis is in that I happened to be standing in the home of a man who had just received a shipment from land with his name on the title deeds, of cannabis with a wholesale value to himself of a mere $30,000-, but who could have killed me for less if he had known what I now know I already knew of him at that time in my dreamtime, and in that I smoked any at all, it is no doubt miracle beyond miracle Jesus responding to my prayer and saving my life in a very immediate manner. Besides which, few will argue with Jesus having seen visions in connection with the kind of DMT trip that modern western science can teach us we are all due during our passing out of this Earthly realm of the solid matter biology. His DMT trip on the Cross being the single most dominant of any individual’s sense of DMT existing at Earth.

Also, I have experienced my own Spiritual Awakening in this life, within indirect yet tangible, association with Islam and a mystery school within Islam in which Georges Ivanovitch Gurdjieff learned and taught his own tale of the fourth way. Furthermore, the local indigenous world view and its cosmology of belief, yet beckoned me at one time and another. Even without such beckoning I continue finding myself integrated within the indigenous world, albeit without myself having any overt indigenous identity apart from that of the promised wife by betrothal of aforementioned cannabis grower and wholesaler, of whom I doubt the majority of indigenous Australians will want their identities further associated with. His discombobulating of my mind regarding his own identity in our collective dreaming, clarified one day when I observed him to be afraid of being found out as having turned into a pirana and eaten a crocodile, since he also was the same crocodile as he had eaten, but in general just a dog feigning being an honest black goanna as if no worse than that.

Today the indigenous “two way” perspective in Australia, (which alike the “Mestizo” cultures of the Americas, is tangibly inclusive of both Christian orientation and indigenous animist acculturative practices and beliefs: with a pantheism of old co-habiting well with Christian based thought and Church attendance), bears heavily upon my whole conception of why, how, and what we have, in having anything yet to do with psychedelics in therapeutic approaches to lives well lived. Internal to indigenous society exists a Christian belief in which the legislation is obeyed and self-discipline is fostered, within which to deny use of drugs unless given the drugs under some kind of duress, perhaps of health care need; and cohabiting with this, is a total acceptance of drug users and what they use, as outside of the control of drug users, who got often called “sad boys”; and further co-habiting is a religious rite of passage from boyhood into manhood, in which a powerful psychedelic is used today just as it got used for thousands of years. The thought structures of indigenous Kinship here, unless familiar, can be almost too difficult and complicated to cause anybody to bring to mind as reality. But with familiarity, all is explicable and works like clockwork. This is something of the nature of the thinking patterns I inhabit every day, including days spent attending EGA. The inexplicable manifest. My daily grind.

The reality many experience using psychedelics is mine every day. The visions are hiding behind every pole and tree, under every table and toilet seat, and lurking around every city building’s cornerstone, squatting upon the boulders awaiting me to bother with paying any attention unto. Please, really, I’d rather wait until sound and safe asleep. The psychedelic medicines do ought but energise my body above almost all such visions, bar Jesus of course. I don’t want to bother looking through psychedelics, since I find that it is in particular with psychedelics that every detail of the material world’s immediate evidence, will be becoming of tantamount relevance in ensuring outcomes. Set and setting is everything, and thus I meditate and acutely observe every detail of my surroundings. With every flap of the butterfly’s wings being a metaphor for my every God given involuntary breath taken in motionless silence.

But then, my frame of reference with all psychedelics is in a most positive sense defined by duboisia hopwoodii, the psychedelic by which men may dream lifelong of the evolution of the biodiversity of re-afforestation, and of a lesser known prophesy among indigenous Australians that one day with whole world will turn into something akin to a real life Jumanji game board. Now contextually I think again, if the application of Western Medical Science’s research models will enable the biodiversity of Earth to once more flourish, it will be of little consequence whether that be via a trajectory of decriminalization or of legalization. Perhaps also will the experimental design of how research progresses, be of little consequence, and yet such is the work many think through during a conference such as EGA. And a little consequence is some consequence rather than no consequence. A little is not negligible, as we all ought know of via the mathematics of Benoit Mandelbrot in application to the monetary economy. And suddenly perhaps less is more and how we design experiments in these years now, will impact greatly upon the lives of many.

Perhaps what we need prove, providing evidence of, is why it is known in every traditional indigenous medicine system in which one or more naturally occurring psychedelics had currency, that how to organize human society, and how to evaluate individual health care needs, are both phenomenon that are most effectively defined through how men align with all other species. Whether a totemic species we relate with is family, or is food, or is medicine, the patterns of our affiliations with such species are within a clear pattern of accurate definition, religious as well as cultural, if we still hold any positive concept of religion. God gives us this method in the Garden of Eden, and we can ought but ill afford to veer away from, with our tendency to seek the forbidden, wanton, and lustful construct of a land of faery notions of wonderful escape. Don’t get me wrong here, I do love the faery folk, and their realm. And I find their realm is already predominantly also now of Christ loving followers of Jesus. Faery Kings all bowing down at his feet.

The sciences of the West so often approach and so often fail. Anthropologists and others seek to build evidence sets of the phenomenology by which Shaman have categorised how to discern friend from foe, and find one’s feet in the providence of good health. Yet none have arrived at the phenomenology which Shaman share even from within distant lands. Sometimes Missionaries arrive in the same conclusions, and at other times otherwise. And not every Shaman can agree with every other, between clans, villages, and Kinship networks of tribal life. So how might psychotherapists? Perhaps these perceptions are defined of individuals in matters we never express, thus can stand for no worldly qualifications being attributed unto.

When I write “Faery”, I mean in truth that what men have cited as of feminine definition, was a construct caused by men’s fears of the divine, as if the divine were the same as their own false representations of their own tendencies to judge themselves inwardly too harshly. Men and women both, guilty only of exaggerating our guilt, until it became the source of falsifications which the monetary economy disrupted Mother Nature’s wherewithal by means of. Thus when we begin to research psychedelics as medicine, we necessarily also begin to want to try to define reality. And yet when reality is, no doubt by definition, beyond us ourselves each as individuals, to define. After all, if I defined reality myself, then surely insanity might only be projected upon me by you all who read me.

Meanwhile, there is a rule for traditional uses of duboisia hopwoodii, that is only to chew it when all the men who are already chewing are witness to there being a positive outcome in their having given it to you. This rule might stand with being extended out to include every psychedelic, perhaps even including opium, and despite that being a lie about opium. There is a name for traditional use of duboisia hopwoodii, that name being “Pituri” and meaning alike an old old saying, “do not always of the plant do”, and meaning if through Pituri have no need to be who do. Pituri means like the way we can’t do. There is a phrase in Australian English translated in pre-Federation times, when the supply of Pituri was flowing from indigenous Australians to newcomers here. It is “don’t do anything I wouldn’t do”. A phrase still permeating our mainstream culture, and if anything, reminding us to be cautious in our approaching the legislative end of prohibition. The only real question being as to whether we know it was not us ourselves who did what need now undoing.

During EGA 2017, I had the opportunity of telling a few stories. Two are those stories most associated with Logos abiding use of psychedelics by indigenous Australians. Stories within which, we may read the Lore of God. Yet also stories within which, we need take great care in the telling, since we will be heard by God and judged in how it is we tell. Such stories denote sovereignty among indigenous men who have given me permission to tell these. Sovereignty defined by how we are to be judged among the stars since we have spoken of their light. Foremost is the story of the First Man in the Southern Cross. A man who is here in a different side of his story than the Sting Ray, also associated with the Southern Cross. A sting ray alike that which caused the end of Steve Irwin’s infamy, and proved him in his ending. The First Man in the Southern Cross is associated with a sacred site named Pituringa, at a place where now land is owned by a charity who protect habitate, and was previously a cattle station, and called “Ethabuka”. You could look it up via google maps, if brave enough to seek his permission. The First Man in the Southern Cross is reputedly who gives and takes the privilege of the use of any psychedelic. Because he is who made how psychedelics exist. That he could un-exist any psychedelic any time as pleases himself, is real. His story is associated, through the woman in the story, (who lost that privilege through meat eating), with the story of the boy of the Moon, known from the “Sun Woman Moon Man”, version translated into English and portrayed in the book with paintings by Ainslie Roberts, and English versions by Charles P. Mountford. It’s a bad version really, since Moon Boy is really a boy and not yet a man when he turns himself into the Moon. Yet a readily available version. Moon boy is who owns the methodology of managing use of psychedelics. The third story I told is of how, through use of Pituri, indigenous men are breeding varieties of cannabis far stronger than any other. Evolved to survive low rainfall, low nitrogen levels, and high mineral content in the soil. As if those red sands are briefly still enough to become imprinted into the DNA of cannabis, and the magnetism of the heart of Australia climbs into the wherewithal of psychedelic science.

My only real question for now of myself, is shall I or shall I not share out the contacts I have made between growers and pharmaceutical interest. Yet is this question not also immaterial? Or will its answer be defined by how the growers have already wished I respond? In conclusion, I think I should continue as I began before attending EGA 2017, in a haphazard and whimsical way, in plans and patterns ever alluded to, and seldom represented as one whole. One thing in which I might change, is in that there is this possibility I assist with the founding of a Brisbane based chapter of the Australian Psychedelic Society. And in that matter, whether I do or do not, may well prove immaterial in reflection against the entire set of my further communications regarding EGA 2017. My point un-becomes itself all the more rapidly as it approaches being made by now.

Whatever else you might be thinking of all my writing and whatever else you see of me, I wish you all will think of psychedelics and the impending end of prohibition in the following terms:
The evidence that crime is more likely to decrease than increase when prohibition is finished is so thoroughly real and available to anybody seeking, as that I need not even provide references, and can be confident you will find it if you seek it, (and if you seek instead the opposite to be in evidence, you will need bear your own weight of the prohibitive minded);
All religions sustain an un-promoted trajectory of entry into religious practice, yet also exist from, via psychedelics, and thus we already understand a long human relationship with psychedelics is thoroughly researched by pre-industrialization methods of old, and the results are already integrated within our DNA, and the reasoning behind why those trajectories are not promoted, is difficult and complex to explain, being only partially related with contemporary secular prohibition;
I believe that if we need caution anybody against their use of psychedelics it will be also that their themselves neither will want to use psychedelics if in knowledge in advance of their own negative potential in relationship with psychedelics;
Potentially such persons as mentioned at point three, are likely to be able to be proven to belong to one or another category along a scale of diagnostic categories named “autism”, and inclusive of much of what might be called “socio-path”, yet regarded alike autism rather than by intent, (and regardless of whether or not anybody need develop the psychometric test which could prove me in this belief, or whether rather it better we develop a psychometric test for relevant identification patterns of animist belief in which nothing alike autism or socio-pathy need be identified and no shame known associated with any category of identification);
Religions are ending and also original sin will end and we will stop eating not only meat but the seed of all plants will be proven to be a danger to the healthy human microbiome/biota, but who are we to know this little own communicate our belief, and thus if you resist adopting this concept, do not think you need resist every other associated concept;
The only long lasting way of discerning whether using a psychedelic will be positive is by feeling positive about that use prior to the use, and in that positive feeling, everybody already familiar with use of the psychedelic will be able confirm the nature of the feeling being real;
If anybody felt negative and engaged nevertheless in the misuse of a psychedelic during feelings of potential negative outcome, we might not well readily become capable of helping them except via another differently enabling psychedelic experience of approximate equal difficulty, and in that fact will Western Medical Science be either proven effective or disprove its own concept of itself as a science in continuing to supply to any patient what that patient felt negative about.

The psychedelics themselves will do this, end Western Medical Science’s authority and dominance, and we only need let that happen. After all, if Western Medical Science could become mistaken, (as one day by accident spilt from my lips entirely unintentionally), a Mess turn Wed-ical Science, and the ancient concept of less is more, long before already became mistaken to be Mess is lore, then the mess we all have on our hands of prohibition, had something to do with men attempting to prevent one another’s accessing of what associated itself with psychedelics, rather than accessing the psychedelics. Thus we need perhaps all search our consciences for evidence of what we have associated with psychedelics unnecessarily, and free the psychedelics from such associations. For example, one man maybe wanted to write an impossible book, another provide a cure to the incurable, and another to turn an irrelevant money trick in his favour, but none of that could bear fruit since the psychedelics are not so readily misused but will bring their own will into their use pattern. All we have to lose or gain is our own self, and in wanting to win the victory that is our self, if we seek that victory via psychedelics, our self will risk having to become our own loss instead. This concept applied to Western Medical Science, in connection with psychedelics, perhaps gives meaning to my having blurted out a spoonerism about.

And that without my knowledge of any law abiding, or lore abiding, decent man having added the word ending of “–ical”, onto the word “wed”, (and in knowing of who he was the criminal doing me in those moments of my blurting out that the mess turn wed, I know also he was asserting himself through me as if it who do was the listener rather than the speaker), I ought now add that in that all these facts co-exist, ought we relate more properly another fact:
Modern Western Scientific standards can be very exact and demanding of rigor, and such was the credibility of Western Medical Science, however, in all of Modern Western Science, we can find multiple circumstances in which the exacting methodology was becoming erroneously applied by becoming asserted in the wrong context. We may even see this every day if we have become bombarded with e-mails trying to sell us things, (perhaps even trying by offering us a role as the subject of scientific research in the field of marketing, but perhaps just subjecting us to that “scientific” research nevertheless every time with touch a computer while logged into any social media or search engine), or watched commercial television, or seen a billboard.

Questioning one’s own mind is useful, in respect of the question of whether drug dealers were only the bad guys because of prohibition, or were drug dealers always the bad guys, and is there some other kind of defining factor involved other than prohibition versus legitimacy.

And if you really want to know what I think, it might be wiser that you do not take all my words as if very much too serious, but simply understand that if money had currency, the psychedelic effect of money, was the greater imposition of psychotic thinking, that be any psychedelic medicine.  I think Pituri, as in duboisia hopwoodii, with its five day half life, and bountiful providence of animal mineral and vegetable coats for the Shaman’s wardrobe, is a light touch by comparison to money’s psychotic mind manifestations of the solid matter world.  We should all use Pituri, of any kind and every, as our currency that we trade in, above and beyond money, and understand the worth of the wealth of Mother Nature is in her many more abundant medicines than the psychedelic, being thereby, even higher, finer, and always abiding with the psychedelic means.  Surely many other writers have made the points as plain as that I need have written nothing at all.  No need the rhetoric of why.

Of the Button to the right here >>>

While attending EGA 2017, I got asked to give the contact details of an Israeli provider of pharmaceutical grade cannabis, with license for medical marijuana here in Australia, to indigenous growers of and breeders of, cannabis seed stock and plants.  There are plants already well adapted into desert type conditions, which have adapted through the use of Pituri by growers, (as it is believed in of duboisia hopwoodii’s ability at enabling us), and after I explained this I got given a card with which to disseminate knowledge of an interested pharmaceutical company, among indigenous growers. There are a couple of versions of the letter I composed for indigenous growers to be found in this website.  On the right here are two buttons, one leading through either of the versions of that letter, and one leading to the end point analysis going down in my own mind.