Twilight zei:
Ik denk dat hij vooral veel grapjes maakt, die wij misschien te serieus opvatten.
Een echte sjamaan zal heus niet overal van de daken schreeuwen dat hij sjamaan is, bescheidenheid is juist iets wat zoiets siert. En als hij het wel is vraag ik me eigenlijk af waarom hij in vredesnaam niks met zijn talenten gaat doen? Waarom niet?
ik probeer te delen met jullie wat ik heb ontdekt,,
ALBERT HOFMANN zei ook al toch , LSD laat je een andere Realiteit zien,
Die Realiteit die je ook kan ervaren in de natuur en in tuinen , ,
en welke nog echter en wonderbaarlijker is dan de wereld die door onze mensen is gecreéerd...
,,Het zou toch sneu zijn ,, als je in de maatschappij de diagnose ,,,ADHD,, PDD-NOS, krijg,
en je gelooft daarin , dat je dan zoeen stoornis heb ,, ,, ik werd daar deppressief van,,,
Door Mede de LSD Trippiies, die ik gemaakt heb ,, wist ik ineens wie ik werkelijk ben ,,
Jij bent die oude wijze ziel in de gestoorde maatschappij
ik ben nooit psychotisch of Autistisch geweest,,
ik ben geboren als Nieuwetijdskind/ als indigo,
en ik hoop gewoon dat er meer komen door mij ontdekking te delen,,
whhaa !!!!,, je bent dus niet gestoord ,,,, je bent indigo,, !!!!!!!!
MillieuVervuiling,, wat krijg je daarvan ,, <<>>
<<>> Zieke vogel,, dus krijg je daarvan,,, ja jammergenoeg serieus ja<<>>
google maar is bv op: PHD Boyd Haley ,,
Boyd Haley PhD
Boyd Haley, Ph.D., a biochemist at the University of Kentucky, is probably one of the world's top experts on mercury toxicity.
ALBERT HOFMANN ,, My Problemchild,,
Chapter 11 ergens tussen page 200 en 202: LSD Experience and Reality
As Gottfried Benn formulates it in these sentences, a concept of reality that separates self and the world has decisively determined the evolutionary course of European intellectual history. Experience of the world as matter, as object, to which man stands opposed, has produced modern natural science and technology—creations of the Western mind that have changed the world. With their help human beings have subdued the world. Its wealth has been exploited in a manner that may be characterized as plundering, and the sublime accomplishment of technological civilization, the comfort of Western industrial society, stands face-to-face with a catastrophic destruction of the environment. Even to the heart of matter, to the nucleus of the atom and its splitting, this objective intellect has progressed and has unleashed energies that threaten all life on our planet.
A misuse of knowledge and understanding, the products of searching intelligence, could not have emerged from a consciousness of reality in which human beings are not separated from the environment but rather exist as part of living nature and the universe.
All attempts today to make amends for the damage through environmentally protective measures must remain only hopeless, superficial patchwork, if no curing of the "Western entelechy neurosis" ensues, as Benn has characterized the objective reality conception. Healing would mean existential experience of a deeper, self-encompassing reality.
The experience of such a comprehensive reality is impeded in an environment rendered dead by human hands, such as is present in our great cities and industrial districts. Here the contrast between self and outer world becomes especially evident. Sensations of alienation, of loneliness, and of menace arise. It is these sensations that impress themselves on everyday consciousness in Western industrial society; they also take the upper hand everywhere that technological civilization extends itself, and they largely determine the production of modern art and literature.
There is less danger of a cleft reality experience arising in a natural environment. In field and forest, and in the animal world sheltered therein, indeed in every garden, a reality is perceptible that is infinitely more real, older, deeper, and more wondrous than everything made by people, and that will yet endure, when the inanimate, mechanical, and concrete world again vanishes, becomes rusted and fallen into ruin. In the sprouting, growth, blooming, fruiting, death, and regermination of plants, in their relationship with the sun, whose light they are able to convert into chemically bound energy in the form of organic compounds, out of which all that lives on our earth is built; in the being of plants the same mysterious, inexhaustible, eternal life energy is evident that has also brought us forth and takes us back again into its womb, and in which we are sheltered and united with all living things.
We are not leading up to a sentimental enthusiasm for nature, to "back to nature" in Rousseau's sense. That romantic movement, which sought the idyll in nature, can also be explained by a feeling of humankind's separation from nature. What is needed today is a fundamental reexperience of the oneness of all living things, a comprehensive reality consciousness that ever more infrequently develops spontaneously, the more the primordial flora and fauna of our mother earth must yield to a dead technological environment.
zie hier > link voor het verhaal eromheen,.>
http://www.psychedelic-library.org/child11.htm
Albert Hofmann schreef:
I see the true importance of LSD in the possibitity ofproviding material aid to meditation aimed at the mystical experience of a deeper, comprehensive reality. Such a use accords entirely with the essence and working character of LSD as a sacred drug.
The true importance of LSD and related hallucinogens lies in their capacity to shift the wavelength setting of the receiving "self," and thereby to evoke alterations in reality consciousness. This ability to allow different, new pictures of reality to arise, this truly cosmogonic power, makes the cultish worship of hallucinogenic plants as sacred drugs understandable.
What constitutes the essential, characteristic difference between everyday reality and the world picture experienced in LSD inebriation? Ego and the outer world are separated in the normal condition of consciousness, in everyday reality; one stands face-to-face with the outer world; it has become an object. In the LSD state the boundaries between the experiencing self and the outer world more or less disappear, depending on the depth of the inebriation. Feedback between receiver and sender takes place. A portion of the self overflows into the outer world, into objects, which begin to live, to have another, a deeper meaning. This can be perceived as a blessed, or as a demonic transformation imbued with terror, proceeding to a loss of the trusted ego. In an auspicious case, the new ego feels blissfully united with the objects of the outer world and consequently also with its fellow beings. This experience of deep oneness with the exterior world can even intensify to a feeling of the self being one with the universe. This condition of cosmic consciousness, which under favorable conditions can be evoked by LSD or by another hallucinogen from the group of Mexican sacred drugs, is analogous to spontaneous religious enlightenment, with the unio mystica. In both conditions, which often last only for a timeless moment, a reality is experienced that exposes a gleam of the transcendental reality, in vihich universe and self, sender and receiver, are one. [The relationship of spontaneous to drug-induced enlightenment has been most extensively investigated by R. C. Zaehner, Mysticism Sacred and Profane (The Clarendon Press, Oxford, 1957).]
Gottfried Benn, in his essay "Provoziertes Leben" [Provoked life] (in Ausdnckswelt, Limes Verlag, Wiesbaden, 1949), characterized the reality in which self and world are separated, as "the schizoid catastrophe, the Western entelechy neurosis." He further writes:
whhhaa\\ lees hierboven,, de westerse maatschappij is een schizoide catastrofe,,,
zie het Boek van die Oude Wijze Albert Hofmann zegt het eigenlijk ook al,,
de maatschappij is gestoord ,, en Met LSD en andere tripmiddelen,
word je weer normaal zodat je weer in harmonie komt met de natuur en de kosmos,,
