Friday, August 31, 2012
Wednesday, August 29, 2012
Tuesday, August 28, 2012
Ultimate Squee
Monday, August 27, 2012
Parasites and Confusion
At times, Jhonen Vasquez can seem too dark, at others, just right. |
In other news, a recent skin rash has reared its ugly cause; mild scabies, or more likely, a non-contagious skin parasite which resembles scabies (as I have not passed it on to my mate), which I have realized I've had for a long time, and am now combating with good diet and tea tree oil, mixed with high heat last week. The paranoia of mechanistic-science-based medicine nearly threw my whole perception of synchronistic unity for a loop, and perhaps it yet will, but my knowledge of the Force is strong at the moment.
Sunday, August 26, 2012
Saturday, August 25, 2012
Friday, August 24, 2012
Grof passage
Copied from Beyond the Brain,
Stanislav Grof, p. 298-299
'What should be seen as sane, normal,
or rationally justified depends critically on circumstances and on
the cultural or historical context. The experiences or behavior or
shamans, Indian yogis and sadhus, or spiritual seekers in other
cultures would be more than sufficient for a diagnosis of psychosis
by Western psychiatric standards. Conversely, the insatiable
ambitions, irrational compensatory drives, obsession with technology,
the modern arms race, internecine wars, or revolutions and riots that
pass for normal in the West would be seen as symptoms of utter
insanity by an East Indian sage. Similarly, our mania for linear
progress and “unlimited growth,” our disregard for cosmic cycles,
our pollution of such vital resources as water, soil, and air, and
our conversion of thousands of square miles of land into the concrete
and asphalt one sees in places like Los Angeles, Tokyo, or Sao Paulo
would be considered by a Native American or a Mexican Indian shaman
as absolutely incomprehensible and dangerous mass madness.'
Thursday, August 23, 2012
Wednesday, August 22, 2012
From 'Reality Sandwich'
' The logic by which this taboo operates is illustrated in paradigmatic
form by the discursive regime of the New York Times Magazine article,
"How Psychedelic Drugs Can Help Patients Face Death." As indicated by
the title, the key medical breakthrough attributed to psychedelics in
the article is their ability to aid certain individuals in establishing a
modified relationship to death. Elsewhere, a leading psychiatric
researcher claims that psychedelic substances, taken under favorable
conditions, have the power to "alleviate or even eliminate" fear of
death, and "to positively transform the experience of dying," in those
who receive them.
Patients approaching the end-stages of a terminal illness have been the principal subjects of research in this area, and the New York Times Magazine article focuses almost exclusively on such cases, reporting their results as the latest achievements of cutting-edge medical science. However, far from being confined to any narrow clinical context, the relation to death is a problem that must be faced by all civilized human beings. Indeed, this problem, rooted in the modern-historical conception of death as the absolute negation of the existence of the separate self, is one of the fundamental sources of the suffering and alienation inherent in civilized life. It is not only the sudden awareness of mortality brought on by extreme illness, but the unbearable, irresolvable consciousness of death inscribed in all lapsarian worldviews, that calls for our attention. And yet the New York Times Magazine article excludes the possibility that psychedelics could be utilized by independent experimenters to break through the pain and fear encoded in the modern consciousness of death. On the contrary, the author assumes from the outset that such transformative effects of psychedelics do not actually manifest beyond the boundaries of institutional and clinical studies -- an assumption which many readers of this journal will recognize as patently false. '
Full article
Patients approaching the end-stages of a terminal illness have been the principal subjects of research in this area, and the New York Times Magazine article focuses almost exclusively on such cases, reporting their results as the latest achievements of cutting-edge medical science. However, far from being confined to any narrow clinical context, the relation to death is a problem that must be faced by all civilized human beings. Indeed, this problem, rooted in the modern-historical conception of death as the absolute negation of the existence of the separate self, is one of the fundamental sources of the suffering and alienation inherent in civilized life. It is not only the sudden awareness of mortality brought on by extreme illness, but the unbearable, irresolvable consciousness of death inscribed in all lapsarian worldviews, that calls for our attention. And yet the New York Times Magazine article excludes the possibility that psychedelics could be utilized by independent experimenters to break through the pain and fear encoded in the modern consciousness of death. On the contrary, the author assumes from the outset that such transformative effects of psychedelics do not actually manifest beyond the boundaries of institutional and clinical studies -- an assumption which many readers of this journal will recognize as patently false. '
Full article
Photomontage
Empirical Experience Data
Sunday, August 19, 2012
More gems
This next one is in reference to Raffess' recent bout with a wolf worm, which doesn't have a canine body, but looks something like the head of this GIMP produced beast of darkness.
Saturday, August 18, 2012
Friday, August 17, 2012
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