Tantra-Induced Delusional Syndrome ("TIDS")

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Sun Jul 21, 2013 1:20 pm

More on the STP story:

The Brotherhood of Eternal Love

From Flower Power to Hippie Mafia:
The Story of the LSD Counterculture


Stewart Tendler and David May

Nick Sand was not the sort of chemist to spend his time sitting in a faculty building looking up formulae. He was a graduate of the bath-tub school of chemistry and at the age of twenty-six he was a senior member of the alumni, the Prohibition bootlegger reincarnated. A bright, energetic New Yorker, he sought nothing else in life but to make chemicals and money. There are those who say that Sand to his dying day will be working somewhere in a laboratory. He was street-wise where Scully was innocent, with an ego every bit as big—maybe bigger -than Owsley's.

He began his career in his mother's home in an apartment block in Brooklyn while still at school. In the early 1960s he spent a year away at college, came home and worked for a degree in sociology and anthropology at Brooklyn College. A devotee of Gurdjieff, a Graeco-Russian mystic, Sand belonged to a New York group dedicated to his teachings, which may well have led him into Greenwich Village and the LSD scene. From there he travelled up to Millbrook and grew to know Leary well.

After finishing college in 1966, Sand worked for a short while as a census-taker for the New York port authority the only legal job he is ever known to have had—and then established the Bell Perfume Company with Alan Bell, a childhood friend. Sited opposite the local police station and the Hall of Justice, the company set out to manufacture mescaline, DMT, the drug made by Owsley at Point Richmond, and DET, another hallucinogenic closely related to DMT. It was there Sand established his reputation by cooking up a bath-full of DMT. Unlike Owsley, Sand was not particular about the purity he achieved, and the DMT came out a yellowish orange rather than the salt-like crystal it should have been. The impurities in DMT are the same substances which give faeces its smell. Sand's DMT stank.

By the time Owsley turned up at Millbrook, Sand had other problems. The New York police were taking an interest in his activities—he had a conviction for possession of marijuana—and the time might well be ripe to make a move westwards. Leary was constantly visiting California now and Hitchcock was interested in going out there as well. Owsley expounded the virtues of STP and the pleasures of HaightAshbury. Sand loaded up a truck with equipment and chemicals, recruited a partner for the West Coast and began driving but, being Sand, there just had to be that little disaster on the way.

State Patrolman J. J. Johnson never benefited from the BDAC men's campus education. He was cut more in the Broderick Crawford mould of law-enforcement officer, not a man for finesse. Two hundred miles north-west of Denver, Johnson was guarding a weigh station at Dinosaur, near the township of Craig, in late March 1967. Trucks are supposed to be weighed at weigh stations to make sure they are not travelling overloaded and therefore being a menace to themselves and other highway users. That was what the law said and that was what Officer Johnson was there to make sure happened. But there was this ageing truck with California plates which did not seem to be stopping.

Sand, with his equipment and chemicals on board, was not about to stop for anything as trivial as a weigh station in the middle of nowhere. The next thing he knew as the weigh station disappeared behind him was the sound of a police siren: Officer Johnson in hot pursuit.

Sand pulled over, to find himself covered by a large police revolver in the unwavering hand of the state patrolman. Ten days in the county jail.

But the bad luck had only just started. A drug store in Craig, where Sand was jailed, had been burgled the night before the weigh station incident; the local sheriff got to thinking about this and the truck and the New Yorker driving it. Innocent people do not evade weigh stations. Backed by a posse, the sheriff broke into Sand's truck.

Next thing, the telephone lines to BDAC regional headquarters were fairly burning as the good sheriff summoned expert help. The sheriff and the BDAC men proudly announced they had uncovered a mobile laboratory with 20 lb. of 'LSD', valued initially at $336 million. Since the drug was not pure but apparently only partially processed, the estimate rapidly dropped to $1.5 million.

However, the law officers' jubilation soured. Was the search lawful without a warrant? The BDAC men rounded on the sheriff for acting in haste. Sand left them to argue the point. Freed on bail, he was now bereft of both equipment and chemicals. (The truck's contents were eventually returned two years later because the search had been unlawful.) He could not even return to New York for fresh supplies because, the day after his arrest, the old laboratory was destroyed by fire and Alan Bell died. The story Sand gave to friends was that Bell was the victim of the same imprecision which made his DMT stink: he had fallen asleep in the laboratory, leaving a flame burning.

It was a somewhat frustrated Sand who arrived in San Francisco, but Owsley saved the day. Instead of one laboratory he would have two. Sand would set up shop in San Francisco and Scully would continue in Denver. The output would be tableted and distributed by Owsley.

Provided with the formula for STP, Sand, the hustler, decided on a short-cut and sent it off to the chemical suppliers he had used in New York. Could they perhaps make up this formula? Back came a negative reply and his cheque. If it had to be a laboratory, then so be it... but Sand, the chemist, vowed that his would pump out STP like never before.

In July 1967, Sand started business. The laboratory was hidden in an area on the east side of San Francisco between two large agricultural markets. In a rented house overlooking the approach road, Sand kept a sentry ready by a telephone to warn of approaching police.

But the greatest danger was in the laboratory itself. The pride of his laboratory was a 150-gallon soup-vessel bought from a restaurant supply store in San Francisco. Scully had designed a piece of equipment with which Sand could 'cook up' STP. The vessel, six feet high and three feet across, was Sand's interpretive short-cut on Scully's careful drawings. At first no one noticed anything. Sand and his helpers worked busily away round the soup-vessel as it built up heat, the top secured by a pressure-cooker lid. Then someone started coughing. The heat was really rising in the vessel now. Someone else was coughing. Then everybody began wheezing and gasping for air. There was a mad rush for the doors and fresh air.

There comes a point in the process when noxious fumes are given off, especially if the process is allowed to overheat. Sand had allowed his wonderful soup-vessel to overheat, pouring out hydrochloric acid. When he got back into the laboratory, Sand could look at the sky through the hole in the roof eaten away by the acid.

As Sand corrected his mistake and made his repairs, STP was already being distributed from Denver. Owsley had ignored his deal with Scully, passing out 5,000 doses for the summer solstice festival organized in Haight. The dosages were high—Owsley had distributed 30-milligram doses at Millbrook earlier in the year and left the place floored for three days—and warnings rapidly spread through Haight. Attempts to stifle the effects with thorazine, the standard response to bad LSD experiences, only seemed to make things worse. Finally 'the Alchemist' appeared in the offices of the Berkeley Barb to put the record straight. STP, he understood, was made 'by people who considered it a sacrament and if it was not free it was not STP'.

The Denver laboratory produced at least 2 lb of STP before Owsley finally remembered where he had put the lysergic acid. In the early autumn, Owsley and Scully finished the cache to produce more White Lightning and what became famous among devotees as 'Pink Owsley'. Owsley was refining his work with greater and greater skill. He devised a system for recycling impure material from the purifying process and using it again. Early tablets were uneven in content but Owsley worked to rectify this, trying to ensure that LSD could not be rubbed off or soaked away with the sweat of a hand.

Although at his peak, Owsley may well have considered retiring. The cache of lysergic acid was finished and the attractions of Haight were beginning to pall under the deluge of tourists—not to mention the men from BDAC. There were also the profits of Owsley's productions. By the winter of 1967 over $320,000 were salted away in safe-deposit boxes around San Francisco. Another $225,000 had been moved abroad, courtesy of Billy Hitchcock. The trip to 'Millbrook had not been uneventful. Near the estate, Owsley had been stopped by police and, reeking as usual of patchouli oil, he aroused their suspicions. Searching Owsley's car, they discovered a safe-deposit key for a New York box filled by Melissa Cargill, his girlfriend, who flew across the United States to top up the box. A panic-stricken Owsley contacted Hitchcock... who knew just what to do. Since the 1960s, he had acted as a broker for the Fiduciary Trust Company, based in the Bahamas and an offshoot of Bernie Cornfeld's ill-starred Investors' Overseas Services empire. Charles Rumsey, Hitchcock's friend, was the New York lawyer for Fiduciary. The two opened the safe-deposit on behalf of Owsley, and in the bedroom of Hitchcock's New York apartment the money was passed over to the general manager of Fiduciary to open the 'Robin Goodfellow' account. Owsley also had an account in London, contents never revealed. The task may have been divine, but the fruits were certainly worldly. By comparison, Scully earned little more than $6,000 a year with Owsley, and his ambitions went no higher than a plain Chinese meal.

While Owsley was meditating on his future and organizing the tableting, Scully was still insistent on his goal of turning the world on. Owsley shook his head. Try Hitchcock, he said; he might just be interested. The young millionaire had first visited San Francisco after meeting Owsley; he liked what he saw. Millbrook, beset by feuds between the various esoteric tenants and the attentions of the police, was past its heyday. Haight was where it was at, and Hitchcock moved his life west.

Renting a house in the pleasant San Francisco suburb of Sausalito, home of artists and LSD luminaries, he maintained his business life through a secretary in New York who kept in touch by telephone. Through Leary, he met the West Coast psychedelic movement; and through Owsley, he stepped into its illicit side. Once again he found his wealth attracted attention. While working on the STP laboratory, Sand popped up clutching the formula Scully had given him, claiming it was the original, promising he had the help of the inventor and asking for finance.

Hitchcock demurred but promised to stay in touch. Owsley introduced his new friend to the Angels. Hitchcock warmed to Owsley's suggestion that perhaps he, Hitchcock, might like to move in. He moved another $90,000 for the chemist to the Bahamas. Short of cash to operate, Scully borrowed from Hitchcock on behalf of Owsley -whose credit was clearly good—and then Sand, Scully and Hitchcock got together for a conference. If Owsley did quit, maybe... That was always providing the damned BDAC agents...


Both Hitchcock and Sand had met Tracey—Terry the Tramp—through Owsley. The chemist's parting gift to his friends among the Angels was a cache of LSD crystals the BDAC men had missed and a new connection for their drug supplies. According to Tracey's number two, Wethern, Sand was more than eager to fill the breach, offering a weekly supply of LSD worth $50,000 in exchange for $40,000. The Angels were happy with the arrangement sweetened by samples of DMT, the drug Sand had made in New York and which he handed round at the conference. If the Angels liked the drug, he would make it for them in return for a supply of raw materials. The Angels did indeed like the quick-acting drug and agreed to supply chemicals.

The first delivery of LSD went smoothly enough. Sand handed over 27,000 yellow tablets which Wethern circulated among other Angels and in Berkeley. 'Me word came back that they were every bit as good as anything Owsley had made. But as the system regularized, complaints started to come back from the streets that customers were not getting LSD. Wethern personally 'interviewed' Sand who admitted that he still had some STP to get rid of before beginning LSD production. The Angels, lacking any other supplier, were forced to accept the situation and sell STP until Sand had exhausted his stock. Sand should have realized then the dangers he could face if he tried to be too clever.

The STP brought further problems when 12,000 doses hidden in a garage were transformed into a useless blob by moisture. Tracey and Wethern decided to force Sand to take back the wasted material and drove the seventy-five miles from San Francisco to Cloverdale where Sand was living on a rented ranch. Wethern, having failed to shoot the lock off the ranch gates, climbed over with Tracey. The two massive Angels stalked past the duck pond, the geodesic dome, the orchard and the tepees installed by Sand, towards the main house. The inhabitants greeted the visitors cautiously. Witnesses to the visit said that the Angels, in their usual tactless way, toted guns at women and children, held everybody up and then took anything of value they could find. Wethern denies this but admits that he and Tracey practised with their guns on a hillside until a worried Sand arrived to replace the useless drugs.

Peace returned. However, the Angels began to discover they were now having difficulties in moving any STP at all. No one seemed to want to buy. In their own inimitable fashion, the Angels began to investigate the state of the market. Their conclusions resulted in a very unusual business conference.

Wethern parked his car outside a cemetery. In the back Sand was jammed in between several large Angels. Why, Wethern wanted to know, was there so much trouble moving STP? Why Nick? Why Nick?

The Angel answered for him. The gang had paid a visit to a dealer who had always been a good customer, on the boat that he kept. With a rock and a rope round his neck the dealer explained that he no longer wanted Angel STP because he could get it at a better price.

Do you know who from, Nick? the Angel asked. Guess. You.

The revelation was the signal for Sand to be pistol-whipped. As he slumped, bleeding, Wethern still wanted to know how Sand could keep up his supplies to the Angels and run another deal on the side. It is not recorded how long Sand took to pluck up the courage and reply. But finally he did.

The raw materials Sand had requested from the Angels to make their DMT had been diverted to STP production. Chemicals stolen by the Angels from factories, laboratories and universities had been used to cheat them. Wethern estimated that Sand had been given, free, enough chemicals to make something like 8 million STP doses.

Before Sand left the car, Wethern pressed his nose to the window and made him stare at the tombstones across the road. The message was very clear.



http://www.druglibrary.net/schaffer/lsd/books/bel3.htm
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Sun Jul 21, 2013 2:43 pm

What's It Like To Have A Psychotic Episode?

w/ Elyn Saks

July 19, 2013

If you hear nothing else today, please hear this. There are not schizophrenics. There are people with schizophrenia and these people may be your spouse, they may be your child, they may be your neighbor, they may be your friend, they may be your coworker.

Recently, a friend posed a question. If there were a pill I could take that would instantly cure me, would I take it? The poet Rainer Maria Rilke was offered psychoanalysis. He declines it saying, don't take my devils away because my angels may flee too. My psychosis, on the other hand, is a waking nightmare in which my devils are so terrifying that all my angels have already fled. So would I take the pill? In an instant. That said, I don't wish to be seen as regretting the life I could have had if I'd not been mentally ill, nor am I asking anyone for their pity. What I rather wish to say is that the humanity we all share is more important than the mental illness we may not. What those of us who suffer with mental illness want is what everybody wants. In the words of Sigmund Freud, "to work and to love." Thank you.

(APPLAUSE)

RAZ: Elyn Saks, she's written a book about living with her illness. It's called, "The Center Cannot Hold." Her husband helped her proofread the chapters.


SAKS: There's another thing I said when I was trying to get off medication my last time, I said, you know, you're trying to put me in the hospital, ha ha ha — ha ha ha. Hospitals are bad, they're mad, they're sad. One must stay away. I'm God or I used to be. At that point in the text when I said, I'm God or I used to be, my husband made a marginal note. He said, Did you quit or were you fired?


http://m.npr.org/news/Science/171270996?start=90
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Mon Jul 22, 2013 9:14 am

Music to forget the Brain Beat (Kerouac)

'Because all these serious faces’ll drive you mad, the only meaning is without meaning– Music blends with the heartbeat universe and we forget the brain beat' (Jack Kerouac, Desolation Angels, 1965)


Image

Jack Kerouac (1922-1969)
- photo from when he joined the Naval Reserve in 1943




http://history-is-made-at-night.blogspo ... rouac.html
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Mon Jul 22, 2013 11:50 am

http://www.serendipity.li/trypt.html

A Few Good Rules Before You Trip:

1 Cars can hurt you.
2 You cannot fly.
3 It's never a good time to die.
4 Taking your clothes off will draw attention.
5 Keep your mouth shut at all times while in public.
6 Although you may see things that are not there, you won't NOT see things that [are?] there.
7 Don't forget how to burp.
8 Only carry: a house-key, some loose change, and your address in your shoe.
9 Nobody can tell that you are tripping till you tell them "I'm tripping".
10 No matter how fucked-up you think you are, you'll eventually come down.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Mon Jul 22, 2013 1:02 pm

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue Jul 23, 2013 10:07 am

http://www.buddhistpeacefellowship.org/ ... sm-live-2/

The Genius of America, Or How the Ghosts of Colonialism Live in Me

Posted by: Nathan G. Thompson Posted date: July 22, 2013

Image

I have been thinking a lot about collective addiction. The pervasiveness of society level intoxicants and delusions. How so much of modern life under globalization runs counter to the Buddhist precepts.

This seems particularly true regarding the fifth precept of not taking intoxicants. So many of us drunk on the belief that we are separate and above the rest of the natural world. So many of us drunk on the power of being able to manipulate our environment, to take from the land, water, and air whatever it is we think we need for how long it is we think we need it. without consequence. Or with consequences we somehow rationalize – from that deluded state of power – as being “manageable.”

The collective delusion of separation from the planet only heightens the mistaken view that “I” am totally independent from everyone, and everything, else around me. It’s just that much easier to keep believing in delusions about the self, when nearly your entire society believes, and acts, as if it is superior and/or unrelated to the plants, animals, soil, rocks, and bones. So, too, is it easier for majority groups to maintain beliefs in the power-over narratives of racism, sexism, classism, and the rest, when nearly the entire way in which you fuel your societies is based upon a power-over narrative towards the Earth.

Much of the modern world has become essentially a haunted house. A body/mind that endlessly seeks to satiate cravings that are impossible to satiate. A body/mind that is a powerhouse when it comes to producing suffering. Those of the Buddha’s day never had to consider things like nuclear implosion, drone warfare, 24/7 media propaganda, or globalized environmental destruction.

In a handful of centuries, colonialism in it’s various forms has brought hungry ghosts realms to an entirely unprecedented level. Entire nations are fueled, literally and metaphorically, by efforts to satiate cravings. In the name of “progress” and “economic growth,” humans manipulate the gene patterns of our food supply, and poison entire ecosystems for some oil or natural gas. In the name of “security,” we efficiently kill those we perceive as “immediate threats,” incarcerate large portions of populations deemed “dangerous”, and oppress the rest that aren’t behind actual bars.

For over a decade, I have been trying to write something about how all of this knowledge lives in me. How I, personally, feel haunted, and also the related dreams I sometimes have. Prose doesn’t seem to cut it. It feels too rational, rule bound, almost haunted itself by a desire for more words. An impossible number of words.

And so, I offer you this poem instead. May it offer something to the conversation above, and may it stand on its own as well.



The Genius of America

“Those new regions which we found and explored with the fleet …
may we rightly call them a New World.”

Amerigo Vespucci, early 1500s

1.

It begins with the name. America. Gift
of a German cartographer to an Italian merchant
following a voyage that never occurred.

Back in elementary school, we were taught
how to worship the lies that followed.

Take our color crayons and markers,
claim the United States blue,
Russia red,
China yellow,
and everywhere else,
well whatever suited us
was just fine.

2.

The murdered.
Whispering, waking the living,
again and again,
asking for directions home.

Unable to sleep,
I run to the field with my hoe,
try to turn away
the hard, cracked soil
under a bright, bright moon,
only to find it here too:
the sound of one hand,
a clapping of grief
shaking every last
tree leaf.

3.

Whose spirit is this? Whose voice? Whose words
in my ear,

Tell me. Tell me the story
of the boy and girl who were taken away
from home and given,
for all their losses,
a beating
a new set of clothing,
and a language
not their own.

Surely, she knows the way, she knows the way

Home,

Surely, he knows the way, he knows the way

Back home,

Home. I long for a drink of home.

What is home?
What can be home in this world that we have built?

I will listen. I will close my eyes
on the world and just listen.

4.

The men the sea swallowed sing
another song. They, who sailed
across the Atlantic in search of riches
and discovered instead, its bottom,
rise with the moon,
moan throughout the long, long night,

Together, they chant
Who are we?
Who are we?
Who are we?

5.

“The New Englanders are A People of God settled in those which
were once the Devil’s Territories.”

Cotton Mather, 1702

They say capitalism is godless,
given to worshipping paper
and all that it can bring.

How quickly some of us wish
to till the soil of history into tidy gardens,
free of thistles, nettles,
and heavenly thorns.

6.

Like a body whose outline
has had to be penciled in,
America floats along on an image
part god, part genius
of deliberate forgetfulness.

Given Nature, America shook it, took it,
and then purged us of it.

Those who didn’t go along were drugged,
maimed, annihilated, or placed
in prisons of various kinds.

Not too much has changed.
Yesterday’s genocide is today’s oil pipeline;
for those who think there’s nothing to lose,
black gold is always everywhere.

7.

If America is good at anything, it’s sustaining
something that’s unsustainable.

8.

“History teaches that war begins when governments believe the price of aggression is cheap.”
Ronald Reagan, mid-1980s

That’s the genius of America.
Creating divisions. Separations.
Wars where none were really there before.
White supremacy. Slavery. Patriarchy.
Anti-gay. Trickle down society.
America yells at others
to tear down their walls
and get along,
but the price of aggression has always been cheap
enough
for America
to keep on building them itself.

9.

Fireworks. Liberation from,
we speak of liberation from
suffering,
England,
the ghosts of colonialism past.
What about now?
How do you bring about
liberation now
when we seem to have so many answers
as to what it is
we’re trying to get liberated from?

10.

Listen! Listen!
Listen to the whispers
that surround us,
no longer soft enough
to be mistaken for
the errant cries of crows.

It begins with a name.
It always begins with a name.
A lexicon
really.

Not the one that was given, no
scratch that, forced upon
so many of us,
but one that is chosen,
realized slowly,
brewed in a collective pot
like the very best green tea.

Let’s sit together in silence,
and tell each other
our most intimate stories.

The nightmare is nearly over,
The nightmare has just begun,
either way
we’ll go out trying
to build what never was
anew.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue Jul 23, 2013 10:45 am

Image
Anushka Fernandopulle
Dharma teacher


Sex and Foot Locker

04/05/2013

Recently there have been several scandals that have come to light involving male Buddhist teachers who have engaged in sexual violations of female students. While this is certainly not the first time this has happened, the most notable instance involved a 105-year-old Zen teacher, who apparently had been groping female students for at least 50 years, and whose sangha was complicit in excusing his behavior and keeping him in power.

I have been thinking about how this might happen, when on a common sense level it seems outrageously wrong. A key element of the Buddhist path involves a commitment to ethical conduct and integrity, which is both the beginning and end of the spiritual path. For lay people this is articulated as the five training precepts, the first three of which involve avoiding killing living beings, not taking what is not freely offered to you and abstaining from sexual misconduct (the other two involve speech and intoxicants). There are more precepts that monastics undertake, but Buddhist teachers of any tradition should minimally be practicing these lay precepts along with everyone else on the spiritual path.

Some versions of these precepts are actually quite mainstream, and in fact are standards for behavior in any workplace in the United States. It is illegal to threaten or physically harm your co-workers, steal things from your workplace or other employees, sexually harass or sexually violate customers or co-workers, and you would likely be fired for showing up to work drunk or high. Granted all these things do happen, but the standard of behavior is that they should not, and you can lose your job fast over any of these behaviors.

It can be confusing when your spiritual teacher is acting counter to the five precepts, especially when they seem to have an understanding of deep and mystical things, a large and loyal group of followers, give good dharma talks, and use complex Buddhist terms while engaging in the very behavior which feels wrong. It is further confusing when you talk to other people in the community about the violation, and they dismiss it as cultural differences, or part of the teacher's radical teaching methods or "crazy wisdom," which they imply you are just not enlightened enough to grasp.

Sometimes it helps to keep it simple: consider whether the behavior of the teacher would be acceptable if the setting was any generic workplace. Let's start with the premise that a spiritual community should meet the minimal standards for human interaction upheld at a restaurant or retail store. For example, if you were a customer at Foot Locker, would it be OK if this teacher groped your breasts while you tried on tennis shoes? Ignore any sophisticated talk of emptiness or not-self and consider: if this teacher pressured you to massage their penis when they delivered your lunch at The Olive Garden, would this be something that you might complain about? Could they be fired over this behavior? Since the answer is yes, then honor your instincts, try to make it stop, and get out of there, regardless of what anyone else says.

Let's continue to keep it simple. If the teacher is using the language of ultimate reality to justify his behavior, and people say he is exempt from the precepts because he is so free and awakened, you can also perform a basic test using a fork. For instance, if he says something like "You are not a woman, I am not a man, it is all emptiness" while sticking his hand up your shirt and groping your breasts (paraphrase of an actual occurrence in above scandal), see how he responds to "This is not a fork, this is not your eye" while you move a fork quickly towards his face. Notice his reaction. This should be an equivalent and equally valid exercise for him.

Sometimes we can get lost in the complexity of language and ideas, but it is good to honor your instincts, respect the sanctity of your body and get out of these situations. Community members who hear about such situations might consider that though it takes courage to challenge the teacher and the status quo, this is positive and compassionate action towards all who are involved: protecting the bodies and lives of women in your sangha is an extension of the precept around non-harming; it is also an act of compassion toward the teacher to prevent him from continuing to cause harm. He is taking what is not offered and engaging in sexual misconduct, both of which are actions that plant unwholesome seeds for his future. If you hear about this kind of conduct going on, you owe it to your teacher to try to stop him.

Sure, none of us are perfect and human beings are all still learning. But if your learning edge is about respecting women's bodies and managing your own craving to touch people when they don't want to be touched, it is better to do your learning in a different job than as a Buddhist teacher. Maybe you should go work at Foot Locker or The Olive Garden while you are figuring it out. Though I think you will probably be fired, and I am guessing it will be sooner than 50 years.



http://www.huffingtonpost.com/anushka-f ... 42483.html
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue Jul 23, 2013 1:55 pm

http://mindhacks.com/2005/05/25/internet-delusions/

Internet delusions


A report in the medical journal Psychopathology notes that psychotic delusions increasingly concern the internet, suggesting high-technology can fulfil the role of malign ‘magical’ forces often experienced in psychosis.

Traditionally, psychiatry has considered the content of delusions as irrelevant and only sees the ‘form’ of a belief as important in diagnosis and treatment. For example, how true it is, how strongly it is held, how it was formed and so on.

This paper analyzes four case-reports and notes that, contrary to the traditional view, the cases are examples where an internet-theme has particular clinical implications.

In one case, a patient began to have paranoid thoughts and used an internet search engine to investigate suspicions about an ingredient on a chewing gum packet.

Her searches led her to believe she had discovered a secret terrorist network, and was therefore being personally targeted by the authorities using phone taps and hidden cameras.

Presumably, by using a different search engine, she would have found different pages, and her delusion would have been centred on something else.

The authors also consider that a person’s understanding of technology may be a limiting factor in their ability to incorporate it into a delusional system. People with a poor understanding for example, may be more likely to attribute seemingly supernatural abilities to technology.

As Arthur C. Clarke famously noted “any sufficiently advanced technology is indistinguishable from magic”.

In delusions that feature spirits or other supernatural forces, there is no objective limit to the perceived ‘powers’ of the ‘spirits’, making such delusions sometimes difficult to refute.

In contrast, technology-related delusions can be more easily tested against reality, making for a good prognosis by using techniques such as cognitive behavioural therapy.

The authors also note that cultural concerns can influence delusional beliefs, suggesting technology-related delusions will become more common as the use of high-technology grows.


Link to study abstract.
PDF of full text.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue Jul 23, 2013 3:30 pm

"If you don't stand for something, you will fall for anything."
-Malcolm X
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue Jul 23, 2013 5:14 pm

"In the Realm of Hungry Ghosts"

AMY GOODMAN: What does the title of your book mean, In the Realm of Hungry Ghosts?

DR. GABOR MATÉ: Well, it’s a Buddhist phrase. In the Buddhists’ psychology, there are a number of realms that human beings cycle through, all of us. One is the human realm, which is our ordinary selves. The hell realm is that of unbearable rage, fear, you know, these emotions that are difficult to handle. The animal realm is our instincts and our id and our passions.

Now, the hungry ghost realm, the creatures in it are depicted as people with large empty bellies, small mouths and scrawny thin necks. They can never get enough satisfaction. They can never fill their bellies. They’re always hungry, always empty, always seeking it from the outside. That speaks to a part of us that I have and everybody in our society has, where we want satisfaction from the outside, where we’re empty, where we want to be soothed by something in the short term, but we can never feel that or fulfill that insatiety from the outside. The addicts are in that realm all the time. Most of us are in that realm some of the time. And my point really is, is that there’s no clear distinction between the identified addict and the rest of us. There’s just a continuum in which we all may be found. They’re on it, because they’ve suffered a lot more than most of us.

AMY GOODMAN: Can you talk about the biology of addiction?

DR. GABOR MATÉ: For sure. You see, if you look at the brain circuits involved in addiction -— and that’s true whether it’s a shopping addiction like mine or an addiction to opiates like the heroin addict — we’re looking for endorphins in our brains. Endorphins are the brain’s feel good, reward, pleasure and pain relief chemicals. They also happen to be the love chemicals that connect us to the universe and to one another.

Now, that circuitry in addicts doesn’t function very well, as the circuitry of incentive and motivation, which involves the chemical dopamine, also doesn’t function very well. Stimulant drugs like cocaine and crystal meth, nicotine and caffeine, all elevate dopamine levels in the brain, as does sexual acting out, as does extreme sports, as does workaholism and so on.

Now, the issue is, why do these circuits not work so well in some people, because the drugs in themselves are not surprisingly addictive. And what I mean by that is, is that most people who try most drugs never become addicted to them. And so, there has to be susceptibility there. And the susceptible people are the ones with these impaired brain circuits, and the impairment is caused by early adversity, rather than by genetics.

AMY GOODMAN: What do you mean, “early adversity”?

DR. GABOR MATÉ: Well, the human brain, unlike any other mammal, for the most part develops under the influence of the environment. And that’s because, from the evolutionary point of view, we developed these large heads, large fore-brains, and to walk on two legs we have a narrow pelvis. That means — large head, narrow pelvis — we have to be born prematurely. Otherwise, we would never get born. The head already is the biggest part of the body. Now, the horse can run on the first day of life. Human beings aren’t that developed for two years. That means much of our brain development, that in other animals occurs safely in the uterus, for us has to occur out there in the environment. And which circuits develop and which don’t depend very much on environmental input. When people are mistreated, stressed or abused, their brains don’t develop the way they ought to. It’s that simple. And unfortunately, my profession, the medical profession, puts all the emphasis on genetics rather than on the environment, which, of course, is a simple explanation. It also takes everybody off the hook.

AMY GOODMAN: What do you mean, it takes people off the hook?

DR. GABOR MATÉ: Well, if people’s behaviors and dysfunctions are regulated, controlled and determined by genes, we don’t have to look at child welfare policies, we don’t have to look at the kind of support that we give to pregnant women, we don’t have to look at the kind of non-support that we give to families, so that, you know, most children in North America now have to be away from their parents from an early age on because of economic considerations. And especially in the States, because of the welfare laws, women are forced to go find low-paying jobs far away from home, often single women, and not see their kids for most of the day. Under those conditions, kids’ brains don’t develop the way they need to.

And so, if it’s all caused by genetics, we don’t have to look at those social policies; we don’t have to look at our politics that disadvantage certain minority groups, so cause them more stress, cause them more pain, in other words, more predisposition for addictions; we don’t have to look at economic inequalities. If it’s all genes, it’s all — we’re all innocent, and society doesn’t have to take a hard look at its own attitudes and policies.

AMY GOODMAN: Can you talk about this whole approach of criminalization versus harm reduction, how you think addicts should be treated, and how they are, in the United States and Canada?

DR. GABOR MATÉ: Well, the first point to get there is that if people who become severe addicts, as shown by all the studies, were for the most part abused children, then we realize that the war on drugs is actually waged against people that were abused from the moment they were born, or from an early age on.


http://www.democracynow.org/2010/2/3/addiction
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Tue Jul 23, 2013 5:37 pm

Image
Pemayangtse monastery in Pelling, Sikkim

From "Creative Symbols of Tantric Buddhism" by Sangharakshita


DR. GABOR MATÉ » wrote:Now, the hungry ghost realm, the creatures in it are depicted as people with large empty bellies, small mouths and scrawny thin necks. They can never get enough satisfaction. They can never fill their bellies. They’re always hungry, always empty, always seeking it from the outside.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jul 24, 2013 6:40 pm

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jul 24, 2013 8:20 pm

http://www.newyorker.com/online/blogs/e ... rever.html

A TRIP THAT DOESN’T END

POSTED BY DORIAN ROLSTON


Early one night in the fall of 1987, a college freshman ate half of a microdot of lysergic acid diethylamide on his way to a party. He was young, but more than a little familiar with mind-altering chemicals: LSD, mescaline, psilocybin, and other, less common psychedelics. This trip, by comparison, turned out to be only a “mild experience.” The tingling euphoria, splendid visuals, and sudden bursts of insight mostly wore off by the time he retired to his dorm. But the following morning, some effects still remained.Image

“I opened my eyes to see what time it was,” he said, on the condition of anonymity. “As I looked away, I immediately realized that the light from the digital clock was streaking.” Throughout the day, other signatures of the hallucinogen high struck him. When he shifted his gaze from a page he was reading, a ghostly afterimage of the text materialized in the air, hanging legibly for a few moments. When he turned a page, a long cascading series of replicas trailed behind, like a stroboscopic photograph.

The streaking and trailing and after-imaging persisted for days. He began to panic. “I really lost it,” he said. “I was sitting in one of my first college classes and, like, hallucinating.” He met with psychologists, who could discern little. He called his parents, who could discern less. He became unhinged, wandering campus in a daze, squinting at the world as if through a kaleidoscope. “I broke down,” he said. “I could no longer go to class. I couldn’t do anything.” He quit school, moved back home, and entered rehab. His search for a diagnosis came up empty: no underlying medical condition, nor had the drug been laced with something sinister. Weeks, months, then years went by. The trip just wouldn’t end.

Psychedelic lore is littered with cautionary tales. But it remains to be seen whether reports of hallucinogen persisting perception disorder—quite literally, the persistence of hallucinogen-induced perceptions—should count among them. Hallucinogens are enjoying something of a revival: the drugs are being tried recreationally by nearly one in five American adults (approaching that of the nineteen-sixties), while being tested empirically for their powers to heal alcoholism and other addictions, anxieties from impending death, P.T.S.D., major depression, and even cluster headaches. Reading too much into H.P.P.D., some say, could squelch the renewed intrigue—even though, to some extent, the risk factors, causes, and effective treatments remain a mystery. Others, though, suspect that unraveling this mysterious disorder could reveal clues for the more familiar ones. According to Dr. Henry Abraham, a lecturer in psychiatry at Tufts University School of Medicine who privately sees patients with substance-related disorders, neurophysiological shifts observed in H.P.P.D. patients “may yield useful models for anxiety, depression, psychosis, and even addiction.”

A chronic and debilitating condition, H.P.P.D. warps the perceptual faculties: the external senses are marred by a constellation of mostly visual distortions, while the internal ones are paralyzed by a concoction of dissociative symptoms, panic attacks, and depression. The doors of perception are not so much cleansed, as Aldous Huxley famously found after his first experience on mescaline, as they are cracked open and left askew.

H.P.P.D. does not generate hallucinations, technically speaking. Sufferers can appreciate that their perceptual aberrations are unreal—that their surroundings only appear blurred by afterimages (palinopsia) and trails (akinetopsia); shimmered by sparkles and flashed by bright bolts of light; interrupted by transparent blobs of color floating around; electrified by visual snow; magnified or shrunk by “Alice-in-Wonderland” symptoms; adorned by halos around objects, around people’s heads. The pseudo-hallucinations are ultimately unconvincing, if deeply unsettling.

Eventually, a sense of permanent unreality casts a pall over the acid-fuelled dreamscape, and sufferers disassociate—from the world, due to derealization, and from themselves, due to depersonalization. At a recent Society of Biological Psychiatry conference, Dr. Abraham presented findings, later published in the S.B.P. 2012 supplement, that suggest up to sixty-five per cent of H.P.P.D patients chronically endure panic attacks, and fifty per cent, major depression. Some patients feel their only relief is suicide.

The cluster of symptoms first appeared in the Diagnostic and Statistical Manual of Mental Disorders in 1986. Ever since, the official diagnosis has been lumped together with “flashbacks.” Brief fragments of a trip that occasionally bubble up to one’s consciousness, flashbacks may arise from sudden spikes in the cerebral cortex—stirring perceptions, sensations, or emotions mimicking those of the hallucinogen high, in the absence of any chemical. But as the term has been popularized, flashback has been rendered “virtually useless” diagnostically, writes Dr. John Halpern, an assistant professor of psychiatry at Harvard Medical School and lead author of the most recent literature review of H.P.P.D. In the review, published in Drug and Alcohol Dependence, Dr. Halpern reasons that by conflating two distinct diagnoses, a strict definition of H.P.P.D. has remained elusive, leaving its prevalence obscured. Yet, “it seems inescapable,” he concludes, based on twenty related studies dating back to 1966, “that at least some individuals who have used LSD, in particular, experience persistent perceptual abnormalities reminiscent of acute intoxication, not better attributable to another medical or psychiatric condition.”

Peer-reviewed accounts of drug users whose world had been transfigured permanently can be found as early as 1983, prefiguring the initial D.S.M. entry. In a case-control study of a hundred and twenty-three LSD users, Abraham was among the first to catalogue reports from those who flashed psychedelic and never turned off: a struggling shoe salesman whose dark-brown pairs bled into the navy-blues; a confused student whose text jumbled into “alphabet soup”; a distracted office worker whose flower pot slid back and forth along the windowsill. “This isn’t flashbacks,” said Abraham. “We have to call it what it is: a persisting perception disorder.”

Preliminary estimates of the prevalence of H.P.P.D. dismissed the disorder as an outlier, implicating as few as one in fifty thousand hallucinogen users. The most recent large-scale survey, questioning nearly twenty-five hundred users, found that over one in twenty-five were considering treatment for H.P.P.D.-like symptoms. But because participants, recruited from the popular drug information Web site Erowid, did not represent the average dabbler, and because only a small portion of them had actively sought medical care, the tally remains somewhat inconclusive. “Unfortunately,” writes Halpern, assessing the scant literature, “the data do not permit us to estimate, even crudely, the prevalence of ‘strict’ H.P.P.D.”

If “strict” cases of H.P.P.D. turn up only rarely in scientific journals, though, at HPPDonline.com, a Web forum tracking research developments and connecting sufferers, nearly nine thousand monthly visitors give some indication of what lies beyond the academic purview. They report burning and throbbing and numbing and tingling. They claim that surfaces undulate (“breathing walls”), objects vanish (“they mix with the floor”), and beams of light splinter into shards of extended rays (“star-bursting”). They share encounters that seem inexplicable—”fluids flowing down from my left temple,” “a chemical aftertaste”—and plead for the group’s insight. They raise suspicions: “Every time I walk past a certain type of tree the leaves begin to shake.” They despair: “I hear my brain.”

And they may be making their symptoms worse. While H.P.P.D. sufferers do misperceive their environment, some researchers suspect that severe anxiety—perhaps an underlying condition—aggravates those misperceptions. As noted by Matthew Baggott, a postdoctoral fellow in psychiatric genetics at University of Chicago, fMRI studies generally show close links between the attention and visual systems.

Such observations have raised doubt over whether hallucinogens are the root cause of the disorder, and even whether H.P.P.D. is a bona-fide diagnosis. “The more you focus on the condition, the more it spirals out of control,” said Halpern. “So sufferers must practice letting go, which most Americans tend to struggle with.” In one study of five hundred Native American Church members, each of whom had taken peyote hundreds, even thousands of times, no H.P.P.D.-like symptoms were reported. “Our culture is still evolving to deal with what it means to be intoxicated by these substances,” Halpern reasons. “H.P.P.D. may be an incomplete description of the syndrome.”

But if H.P.P.D. is to some extent self-perpetuated—perhaps by a naïve culture, perhaps by anxiety-prone individuals—it is not self-induced. Running a battery of standard neurological tests on dozens of H.P.P.D. patients throughout the nineteen-eighties and early nineties, Abraham and co-authors Dr. Frank Hopkins Duffy, a neurologist, and Ernst Wolf, a neuroscientist, found evidence suggesting the flow of impulses through the central nervous system has been chronically altered. When a light is flipped on, the brain still registers darkness for a while; when a light flickers, it registers a steady beam; when an array of colors is presented, it confuses those in proximity. Jennifer Groh, a professor of psychology and neuroscience and the director of the Neural Basis of Perception Lab at Duke University, has extensively investigated the visual-processing system. While she has not studied H.P.P.D. specifically, Groh has found that the brain is generally unable to distinguish stimuli according to their source; even a single stimulus, artificially induced over and over, is treated as genuine and novel. The so-called staircase-of-eye-movements effect, Groh reasons, would predict some of the symptoms—at least the trailing, after-imaging, and poor darkness adaptation—observed in H.P.P.D. patients. “Their brain may not recognize the stimuli as simply the same repeated request,” she says.

Consistent with Groh’s findings, Abraham offers his own account of why H.P.P.D. causes sensory input to linger within neural circuitry, firing even after the stimulus is gone. “What we have proven through psychophysics, electrophysiology, and quantitative analysis,” said Abraham, “is that when the brain of an H.P.P.D. person is stimulated by some perceptual force in the environment, mostly visual, the stimulus is disinhibited.” Objects of perception, in other words, are not readily disengaged, breaking up an ordinarily seamless flow of conscious experience. If the brain is like a paintbrush, then H.P.P.D. appears to make the bristles sticky, and the old stimuli—colors, shapes, and motions—muddy the new.

Frank Durgin, a professor of psychology and the director of the Perception and Cognition Lab at Swarthmore College, affirmed that Abraham’s theory holds promise. “The disinhibition hypothesis is pretty safe as a generic account,” said Durgin. “There is a lot of inhibition involved in normal perception. Failure to distinguish and inhibit noise signals is a reasonable first guess about a variety of hallucinogenic effects.” The theory seems to be consistent with the current science of perception, according to Irving Biederman, a professor of neuroscience and the director of the Image Understanding Laboratory at the University of Southern California. A healthy brain, Biederman explained, is bathed in inhibitory neurotransmitters—gamma-aminobutyric acid, primarily—in order to mute mild perceptual noise (like visual distortions), and ultimately to safeguard against full-blown cacophony (like seizures). H.P.P.D. patients, he offered, might have “done something structurally to those interneurons, causing perceptual noise to exceed the threshold.” (According to some scientists, most psychoactive drugs, including psychiatric medications, can alter the brain’s neural structure.) While neither Durgin nor Biederman study such rare perceptual disorders as H.P.P.D., their expertise is illustrative: the symptoms of H.P.P.D. are just the kind of perceptions ordinarily present in the brain, only occluded—or inhibited—from consciousness.

What is least known about H.P.P.D. is treatment. “Unfortunately,” Halpern writes, “the literature on this point remains largely anecdotal.” Options are limited: palliative care from more drugs (benzodiazepines and anti-epileptics), adjustment through psychotherapy (of the cognitive-behavioral or straight-talking variety), a pair of sunglasses. While the college freshman, now middle-aged, is celebrated by his psychiatrist as “the poster child for healthy adaptation to the disorder,” healthy adaptation is no cure.

One day several years ago, he was taking a draw from a cigarette after work when he noticed, for the second time, a sudden shift in his vision. He had finally gotten his life on track—securing a degree, starting a family, building a career—and had managed to bury his past. He occasionally struggled to read fine print, especially late at night, and became disoriented by lane markings, especially on an overcast day. (“And when I smelled pot, I ran for the hills,” he said.) But if his inner life was disfigured, few—not even his wife—could tell. Until, he recalls, “something clicked.”

What happened next was a blur. “The visuals got ramped up, like somebody raised the volume,” he says. “I was sent back immediately into panic mode, going through the emotional roller-coaster ride that I did back in college.” Tremors of panic that had been stamped out were swiftly rekindled. “I fell off the grid for a week,” he says. He began fearing, perhaps as many others with mental illness do, that the spectre of madness can be raised without warning, that “you may never make it out.”



Dorian Rolston is a freelance writer covering cognitive science.

Illustration by Ron Kurniawan.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jul 24, 2013 9:07 pm

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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Jul 25, 2013 10:04 am

She was stretched on her back beneath the pear tree soaking in the alto chant of the visiting bees, the gold of the sun and the panting breath of the breeze when the inaudible voice of it all came to her. She saw a dust-bearing bee sink into the sanctum of a bloom; the thousand sister-calyxes arch to meet the love embrace and the ecstatic shiver of the tree from root to tiniest branch creaming in every blossom and frothing with delight.

Zora Neale Hurston, Their Eyes Were Watching God



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http://www.zenthroughalens.com
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