Denver eyes regulating medical pot

Denver eyes regulating medical pot


Denver has more marijuana dispensaries than Starbucks, public schools or liquor stores, city and corporate records show.

The Denver City Council has moved to regulate the medical marijuana industry and where dispensaries may locate, which has created an increase in sales-tax license applications. The city, as of last week, had issued more than 300 sales-tax licenses for marijuana dispensaries, The Denver Post reported Sunday.

That number outstrips the number of Denver’s liquor stores by about a third. It’s twice the number of the city’s public schools and it is slightly more than the number of Starbucks coffee shops within a 50-mile radius of the city, the Post said.

Colorado State Attorney General John Suthers ruled medical marijuana was not exempt from sales-tax laws.

The city treasurer’s office gets about 25 sales-tax applications per day for dispensaries, with a December total at 170 alone, the newspaper said.

That rate encouraged the National Organization for the Reform of Marijuana Laws to recently name Denver “America’s Cannabis Capital.”


Johns Hopkins University – Cancer Study

From Johns Hopkins University School of Medicine

We are seeking volunteers with a diagnosis of cancer to participate in a scientific study of states of consciousness brought about by psilocybin, and their impact on psychological distress and spirituality.

The study is conducted in a comfortable and supportive setting. (Travel to Baltimore for several visits is required.) Volunteers enrolled in the study will receive careful preparation and two sessions in which they will receive psilocybin. Structured and professional guidance will be provided during the session and afterwards to facilitate integration of the experiences.

After each session, questionnaires and interviews will be used to assess the effects of the psilocybin on consciousness, mood, and behavior

If you would like to volunteer, or just have questions, please contact us and ask for Mary:

Johns Hopkins University School of Medicine
Bayview Medical Center
5510 Nathan Shock Drive
Baltimore, MD 21224-6823

Telephone: 410-550-5990

How a Magical God Experience Transforms People

How a Magical God Experience Transforms People

by Charles L. Wang

(People seem very interested in the Question of God… So here’s another paper on God and Mysticism and Human Progression…)

‘Characteristics and experiences perceived during the mystical state have been examined in many scientific studies, the majority falling into the 1950’s and 60’s, in the period after their discovery before politics made scientific investigation difficult. Such notables as Timothy Leary, Aldous Huxley, Richard Alpert, Albert Hoffman, and Alexander T. Shultes have extensively worked in this area.

Some of these qualities have been integrated into a nine-category typology of the mystical state by Walter H. Pahnke, a physician and minister completing his PhD in religion and society at Harvard. Pahnke conducted the double-blind, famous “Good Friday” experiment with Timothy Leary in 1962.’

‘Walter Houston Clark, 1961 recipient of the American Psychological Associationês William James Memorial Award for contributions to the psychology of religion, states “There are no experiments known to me in the history of scientific study of religion better designed or clearer in their conclusions than this one.”

The experiment was carried out on twenty Protestant divinity students in Boston Universityês Marsh Chapel on Good Friday, 1962. Pahnke administered small capsules, either containing 30mg of psilocybin or active placebo (nicotinic acid; niacin), then surveyed the volunteers. The group receiving psilocybin scored significantly higher on the testing than the placebo, in all eight of the categories scored, and 9 of the 10 felt they had a life-transforming religious experience.’

The nine universal characteristics, which Pahnke believes are shared in the mystical experience, cross-culturally and historically. They are:

Unity. There is a feeling of oneness with the universe and a loss of ego boundaries. Self is experienced as pure awareness.

Transcendence of Time and Space. There is a loss of usual references of time and space. Time seems to slow down or even stop. Experiences of eternity and infinity are common.

Deeply Felt Positive Mood. There are feelings of blessedness, joy, and peace, and a sense of unconditional love. The uniqueness of these emotions is in the level to which they are elevated, the intensity of the experience.

Sense of Sacredness. There is an intuitive sense of wonder and peace, a sense of special value, and a feeling of the holy and divine.

Subjective Nature of the Experience. The knowledge seems remarkably insightful. It is conveyed not through words, but through the experience itself, and there is a certainty that this knowledge is authentic and direct.

Paradoxical. When attempting to explain the experience to others, there are frequently logical contradictions in explanations, such as emptiness in which one simultaneously feels full and complete, or a dissolution of self in which something of the individual remains to experience the phenomenon. There is both separateness from and unity with the surroundings.

Alleged Ineffability. The experience seems to be beyond what words can define. Logical descriptions or interpretations are incapable of accurately describing the experience, partially due to the paradoxical nature of the phenomena.

Transiency. The actual time spent in the mystical state is temporary. A return to the everyday surroundings occurs after a short period, whether through sudden awakening or a gradual shift of awareness to the immediate environment.

Persisting Positive Changes in Mood and Behavior. In many cases, the individual integrates these revelations into future life experiences. Pahnke divides these attitude changes into four areas: toward self, toward others, toward life, and toward the mystical experience itself. The individual is more able to recognize and deal with the negative aspects of his own personality; acts more open to others and are more authentic and more tolerant. The attitude is frequently more optimistic. Purpose and meaning are more prominent in everyday life. There is a new, deeper understanding of the mystical experience and the individual feels more connected with spirituality and religion.

‘Though the scientific method has its bounds, enlightenment for the mystic lies not in explanation, but in direct experience. Mysticism has the potentials of enhancing the human experience, and the mystical journey is a lifelong path which culminates in direct encounter with the unknown. Irrespective of verification, mystical experiences remain the zenith of human endeavor into the hidden regions of the mind, opening doorways to the core of conscious experience itself.’ This non-explainable, non-definable feeling, non-characterizable experienced during mysticism can also be the essential key to turning and opening up the best side of people, the most honorable side of men, the most caring side of women, and the most harmonious, non-prejudice, and progressing side of society.

The following is a personal account of a mystical experience of seeing God and all of His Glory put into men.

(This is completely a metaphorical and metaphysical, internal dialog. Am I in no such mood to give up my Fifth-Amendment Rights or jeopardizing my Security Clearance in the military…)

I remember vividly and distinctly the 1st time when I tripped on LSD. According to Dr. Timothy Leary, “LSD is philosophy in a pill.” And right he was, because the experiences of an alternative reality changed my life forever. When the drug enters your body, the first things you feel is this warm glow of love. Then your senses begin to float — like you’re drifting — until you slowly rise to the edge of this world. Your spirit finally settles by edge of reality — as we know it. And standing there on the edge of everything we ever known, you can see the masses of this world. Looking down upon them, orbiting predictably after shadows and dusts casted by the invisible, you feel a sense of fate — biological and social determinism. And looking at the ground, you can see boundaries of epistemology shinning a dim light on what is invisible for those who are curious over their own fate.

But when you look up and beyond the human horizon — into the deep, mysterious unknown — something sacred and ambient shines on your face. It is a light of mythical beauty never experienced before by mankind; it gave us wonder and hope and such a strong sense of awe that it prompts some of us to worship. Such radiating beauty lit up pieces of our beings yearning for the transcendental and for eternity. Many people who have seen this light become “born-again.” They hear a calling to overcome their biologically and socially determined fate and transcend into products of their own rationality — their inherent, transcendental purpose to existence, just like Plato’s allegory 2000 years ago. (Plato’s allegory of the Cave described how happy-slaves overcame their chained destiny of chasing after shadows and dusts after seeing the light of the cave’s opening.)

Standing on the edge of humanity and touched by divinity, a sudden association between our being, our reality of existence, and the celestial became clear to me. Since the beginning of time, countless individuals have been pursuing for something better and more transcendental than what is ordinary reality. They paint, they carve, they invent, and they make everyday “being” more beautiful through their poetry, art, passion, and inspiration. These individuals have this unexplained drive (a calling perhaps) to go somewhere where no other men have gone before — to overcome fate. It is this unexplained phenomenon of individuals that took the rest of humanity out of the caves (literally), built large civilizations, and launched sophisticated ships into space blessed with the transcendental name of ancient-Greek, unity god — Apollo. As these “enlightened” individuals take their giant leaps of “faith,” they take the rest of the humanity and their “civilizations” with them, into the unknown, into the divine…

These individuals saw the “light,” went out of their “cave” (Plato’s Allegory), and overcame destiny!! After witnessing beauty-divine, I fell into a deep, peaceful sleep — having felt “the truth” surrounding our reality and our being.

Get real about drugs by legalizing pot

Get real about drugs by legalizing pot

Published: 1/3/2010 12:01 AM

While I sympathize with parents who have lost children to heroin, the billboard at the center of the story suggesting that cannabis is a necessary precursor to heroin experimentation is dangerous and counterproductive to these parents’ cause. Two of the central flaws of the drug war are the mistaken beliefs that all illegal drugs are equally dangerous and that one necessarily leads to another. Neither one of these beliefs have any basis in fact.

Indeed, after being bombarded with misleading and inaccurate hype about cannabis, which is easily refuted by many reputable Internet sources, as well as personal experience, it’s no surprise that young people fail to take official warnings about riskier drugs seriously. But, those who make their make their living off the drug war know that cannabis is their bread and butter.

If cannabis were taken off the list of illegal drugs (as it should be since it causes much less harm to individuals compared to legal drugs like alcohol), anti-drug budgets would be slashed. To be honest about cannabis is a risk to job security.

Unfortunately, bereaved parents as well as professional journalists seem more interested in getting an emotional response instead of trying to realistically deal with these problems. Anyone, particularly journalists, who really wants kids to avoid heroin needs to be honest about cannabis.

Stephen Young

HIGH TIMES Interview: James Oroc

HIGH TIMES Interview: James Oroc

by Elise McDonough

Sat, Dec 05, 2009 4:41 pm


The January 2010 issue of HIGH TIMES featured a conversation with James Oroc, author of Tryptamine Palace, titled “Psychedelic Desert Toads.” The following is the complete and uncut interview with Oroc.

HT: What are the differences between 5-MeO-DMT and DMT?

JO: There’s a lot of confusion here because there’s very little information available about 5-Meo-DMT which is one of the reasons why I ended up writing the book, like many people I was interested in DMT through Terence McKenna’s writings, but it is a very difficult compound to find, not to mention the fact that it is illegal, but it’s always been very, very rare. For a brief period from 1990 to the early twenty-first century you could buy 5-Meo-DMT over the Tnternet, because it is a different compound in its molecular structure from DMT, it has an extra methoxy attached to it, and because of that it is not illegal. It potentially falls under the analog act, but I’m not aware of anyone who has been persecuted for 5-Meo-DMT. For this brief period of time you had a lot of research chemical companies offering a variety of chemicals over the Internet, and 5-MeO-DMT was one of those, which is how I initially was able to try some.

Anyone who knows about DMT is probably familiar with Terence McKenna’s descriptions, which are almost like a comic book effect, lots of visual hallucinations, lots of visions, For many people who hoped to have visions like on mushrooms or LSD, DMT is a compound that is most likely to produce a vision or a hallucination, 5-MeO-DMT works very differently from that. It takes you to a much more transcendental zone, out side of thought, which makes it a very difficult thing to try and explain, but it is closest to the definitions of the true mystical state that I have read, people talk about a void, which is paradoxically a plenum, full of energy, sense of an otherworldly state of energy and being that doesn’t really relate to the dimension we occupy now. So phenomenally they are very different and not everybody gets the effect of 5-MeO-DMT, some people get a white hole where they don’t really experience much at all. Other people can achieve all kinds of trips and effects.

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