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The Assassins killed out of fanatical religious
devotion—hashish or no hashish—and the American Indian did not become peaceful as a
result of smoking marijuana in his pipe, a myth which the procannabis side propagates to
demonstrate the weed's pacific properties; the Indian had no marijuana to put in his pipe.
"The American Indians never used it in their peace pipes," writes Richard Evans Schultes,
one of the world's experts on ethnobotany; the "American Indian... did not anywhere have
Cannabis sativa at his disposal in pre-Colombian times," agrees Michael Harner, an
anthropologist who studies the use of psychoactive substances among Indians. Were
Malayan tribesmen who ran amok high on marijuana? Were Patrice Lumumba's followers
under the influence of cannabis when they displayed "orgiastic frenzy and homicidal
ferocity" in battle?[1] Was Victor Licata intoxicated by marijuana when, on October 17,
1933, in Tampa, Florida, he hacked his entire family (father, mother, and three brothers)
to death with an axe?[2] Have India's holy men been inspired by the cannabis high?
Answers to these questions depend more on what we think of marijuana than what
actually happened historically. Recorded history is largely myth-making, an effort to align
supposed events with our own ideology.
Marijuana has played a medicinal role in every area in which it was grown, including
the United States where from colonial days until well into the twentieth century it was
used to cure a variety of ills: acute depression, tetanus, gonorrhea, insomnia, malaria,
insanity, stuttering, migraine headaches, flatulence, epilepsy, delirium tremens, asthma,
cancer, and chronic itching—with understandably mixed results. Until 1937, when federal
law outlawed its possession and sale, marijuana was a staple in many patent medicine
catalogues.[3] Today, of course, very few physicians take marijuana's therapeutic role
seriously; in fact, physicians usually define drug abuse as the use of a drug outside a
medical context. That marijuana use is invariably abuse is deduced from the fact Paypal
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marijuana has no legitimate medical treatment function whatsoever; any use, in the
medical view, is by definition misuse or abuse. Although the therapeutic argument for
marijuana will occasionally be invoked by users and pro-pot propagandists, in general,
most do not take it any more seriously than the physicians do; they are content with the
argument that the drug is simply harmless and does not cause or compound any medical
problems.
The use of marijuana, or Indian hemp, for medical purposes considerably predates its
use for psychoactive purposes.
Its origins as a medicinal herb are, of course, lost in primal
obscurity. Norman Taylor, a botanist, writes that mention of hemp may be found in a
pharmacy manual from 2737 B.C., supposedly written by a Chinese emperor, Shen Nung.
[4] This story found its way into a vast number of essays on marijuana,[5] mincluding my
own.6] The Assassins killed out of fanatical religious
devotion—hashish or no hashish—and the American Indian did not become peaceful as a
result of smoking marijuana in his pipe, a myth which the procannabis side propagates to
demonstrate the weed's pacific properties; the Indian had no marijuana to put in his pipe.
"The American Indians never used it in their peace pipes," writes Richard Evans Schultes,
one of the world's experts on ethnobotany; the "American Indian... did not anywhere have
Cannabis sativa at his disposal in pre-Colombian times," agrees Michael Harner, an
anthropologist who studies the use of psychoactive substances among Indians. Were
Malayan tribesmen who ran amok high on marijuana? Were Patrice Lumumba's followers
under the influence of cannabis when they displayed "orgiastic frenzy and homicidal
ferocity" in battle?1] Was Victor Licata intoxicated by marijuana when, on October 17,
1933, in Tampa, Florida, he hacked his entire family (father, mother, and three brothers)
to death with an axe?2] Have India's holy men been inspired by the cannabis high?
Answers to these questions depend more on what we think of marijuana than what
actually happened historically. Recorded history is largely myth-making, an effort to align
supposed events with our own ideology.
Marijuana has played a medicinal role in every area in which it was grown, including
the United States where from colonial days until well into the twentieth century it was
used to cure a variety of ills: acute depression, tetanus, gonorrhea, insomnia, malaria,
insanity, stuttering, migraine headaches, flatulence, epilepsy, delirium tremens, asthma,
cancer, and chronic itching—with understandably mixed results. Until 1937, when federal
law outlawed its possession and sale, marijuana was a staple in many patent medicine
catalogues.3] Today, of course, very few physicians take marijuana's therapeutic role
seriously; in fact, physicians usually define drug abuse as the use of a drug outside a
medical context. That marijuana use is invariably abuse is deduced from the fact that
marijuana has no legitimate medical treatment function whatsoever; any use, in the
medical view, is by definition misuse or abuse. Although the therapeutic argument for
marijuana will occasionally be invoked by users and pro-pot propagandists, in general,
most do not take it any more seriously than the physicians do; they are content with the
argument that the drug is simply harmless and does not cause or compound any medical
problems.
The use of marijuana, or Indian hemp, for medical purposes considerably predates its
use for psychoactive purposes. Its origins as a medicinal herb are, of course, lost in primal
obscurity. Norman Taylor, a botanist, writes that mention of hemp may be found in a
pharmacy manual from 2737 B.C., supposedly written by a Chinese emperor, Shen Nung.
4] This story found its way into a vast number of essays on marijuana,5] mincluding my
own.6] The Assassins killed out of fanatical religious
devotion—hashish or no hashish—and the American Indian did not become peaceful as a
result of smoking marijuana in his pipe, a myth which the procannabis side propagates to
demonstrate the weed's pacific properties; the Indian had no marijuana to put in his pipe.
"The American Indians never used it in their peace pipes," writes Richard Evans Schultes,
one of the world's experts on ethnobotany; the "American Indian... did not anywhere have
Cannabis sativa at his disposal in pre-Colombian times," agrees Michael Harner, an
anthropologist who studies the use of psychoactive substances among Indians.
Were
Malayan tribesmen who ran amok high on marijuana? Were Patrice Lumumba's followers
under the influence of cannabis when they displayed "orgiastic frenzy and homicidal
ferocity" in battle?[1 Was Victor Licata intoxicated by marijuana when, on October 17,
1933, in Tampa, Florida, he hacked his entire family (father, mother, and three brothers)
to death with an axe?[2 Have India's holy men been inspired by the cannabis high?
Answers to these questions depend more on what we think of marijuana than what
actually happened historically. Recorded history is largely myth-making, an effort to align
supposed events with our own ideology.
Marijuana has played a medicinal role in every area in which it was grown, including
the United States where from colonial days until well into the twentieth century it was
used to cure a variety of ills: acute depression, tetanus, gonorrhea, insomnia, malaria,
insanity, stuttering, migraine headaches, flatulence, epilepsy, delirium tremens, asthma,
cancer, and chronic itching—with understandably mixed results.
Until 1937, when federal
law outlawed its possession and sale, marijuana was a staple in many patent medicine
catalogues.3 Today, of course, very few physicians take marijuana's therapeutic role
seriously; in fact, physicians usually Order Marijuana Seeds define drug abuse as the use of a drug outside a
medical context. That marijuana use is invariably abuse is deduced from the fact that
marijuana has no legitimate medical treatment function whatsoever; any use, in the
medical view, is by definition misuse or abuse. Although the therapeutic argument for
marijuana will occasionally be invoked by users and pro-pot propagandists, in general,
most do not take it any more seriously than the physicians do; they are content with the
argument that the drug is simply harmless and does not cause or compound any medical
problems.
The use of marijuana, or Indian hemp, for medical purposes considerably predates its
use for psychoactive purposes. Its origins as a medicinal herb are, of course, lost in primal
obscurity. Norman Taylor, a botanist, writes that mention of hemp may be found in a
pharmacy manual from 2737 B.C., supposedly written by a Chinese emperor, Shen Nung.
4 This story found its way into a vast number of essays on marijuana,[5 mincluding my
own.[6 The Assassins killed out of fanatical religious
devotion—hashish or no hashish—and the American Indian did not become peaceful as a
result of smoking marijuana in his pipe, a myth which the procannabis side propagates to
demonstrate the weed's pacific properties; the Indian had no marijuana to put in his pipe.
"The American Indians never used it in their peace pipes," writes Richard Evans Schultes,
one of the world's experts on ethnobotany; the "American Indian.
.
.
did not anywhere have
Cannabis sativa at his disposal in pre-Colombian times," agrees Michael Harner, an
anthropologist who studies the use of psychoactive substances among Indians. Were
Malayan tribesmen who ran amok high on marijuana? Were Patrice Lumumba's followers
under the influence of cannabis when they displayed "orgiastic frenzy and homicidal
ferocity" in battle?1 Was Victor Licata intoxicated by marijuana when, on October 17,
1933, in Tampa, Florida, he hacked his entire family (father, mother, and three brothers)
to death with an axe?2 Have India's holy men been inspired by the cannabis high?
Answers to these questions depend more on what we think of marijuana than what
actually happened historically.
Recorded history is largely myth-making, an effort to align
supposed events with our own ideology.
Marijuana has played a medicinal role in every area in which it was grown, including
the United States where from colonial days until well into the twentieth century it was
used to cure a variety of ills: acute depression, tetanus, gonorrhea, insomnia, malaria,
insanity, stuttering, migraine headaches, flatulence, epilepsy, delirium tremens, asthma,
cancer, and chronic itching—with understandably mixed results.
Until 1937, when federal
law outlawed its possession and sale, marijuana was a staple in many patent medicine
catalogues.3 Today, of course, very few physicians take marijuana's therapeutic role
seriously; in fact, physicians usually define drug abuse as the use of a drug outside a
medical context. That marijuana use is invariably abuse is deduced from the fact that
marijuana has no legitimate medical treatment function whatsoever; any use, in
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the
medical view, is by definition misuse or abuse. Although the therapeutic argument for
marijuana will occasionally be invoked by users and pro-pot propagandists, in general,
most do not take it any more seriously than the physicians do; they are content with the
argument that the drug is simply harmless and does not cause or compound any medical
problems.
The use of marijuana, or Indian hemp, for medical purposes considerably predates its
use for psychoactive purposes. Its origins as a medicinal herb are, of course, lost in primal
obscurity. Norman Taylor, a botanist, writes that mention of hemp may be found in a
pharmacy manual from 2737 B.C., supposedly written by a Chinese emperor, Shen Nung.
4 This story found its way into a vast number of essays on marijuana,5 mincluding my
own.6
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or time to seem to pass more slowly; it is common for
events to fit more smoothly into this slowed time: "Events and thoughts flow more smoothly; the succession of
events in time is smoother than usual" (12%, 16%, 38%, 20%, 11%). This begins to occur at Moderate levels
(8%, 30%, 31%, 13%, 1%). The Therapy and Growth group has to be more intoxicated to experience this
increased smoothness of flow (p <.05, overall).
The converse common effect, "Events and thoughts follow each other
jerkily; there are sudden changes from one thing to another" (13%, 23%,
35%, 19%,5%) occurs at significantly higher (p <.001) levels of
intoxication (6%, 13%, 34%, 19%, 7%), as illustrated in Figure 9-3.
Meditators experience jerkiness in the flow of time less often than
ordinary users (p <.05) or than the Therapy and Growth group (p <.05).
Users of Psychedelics need to be more intoxicated to experience this
jerkiness (p < .05).
Here-and-Now-ness
(4 of 9)4/15/2004 7:06:17 AM
On Being Stoned - Chapter 9
Figure 9-3. FLOW OF
EVENTS IN TIME
Note.—For guide to interpreting
the
"How Stoned" graph, see note on
Figure 6-1.
Two time phenomena may be alterations in the perception of time per se
or possibly consequences of some of the changes described above. A
characteristic effect is "I give little or no thought to the future; I'm
completely in the here-and-now," and a related very common effect is "I do
things with much less thought to possible consequences of my actions...";
both are dealt with fully in Chapter 15.
Déjà Vu
"While something is happening, I get the funny feeling that this sequence
has happened before, in exactly the same way. Even though I logically
know that it couldn't have happened before, it feels strange, as if it's
repeating exactly (this is called a déjà vu experience and should not be
confused with a false memory)" is a common experience (21%, 23%, 37%,
16%, 3%), which occurs at the middle level of intoxication (4%, 16%,
27%, 20%, 7%). While this is a phenomenon of memory by conservative
standards, it would certainly influence a user's view of the nature of time.
Some users, for example, interpret déjà vu as evidence for reincarnation.
Similarly ostensible precognition (see page 100), while occurring rarely, could also strongly influence a user's
view of the nature of time.
In terms of a human experience, and particularly a marijuana user's experience, the common physical view
of time as an impersonal abstraction flowing along at a constant rate, with only the present being real, is
inadequate, for some people may experience: (I) the past and future as being as real as the present at times; (2)
the rate of time flow changing radically; (3) time stopping (archetypal time); and (4) events fitting smoothly or
jerkily into the flow of time.
Note also that all memory effects (Chapter 14) are relevant to time effects, but they will not be discussed
here.
LEVELS OF INTOXICATION FOR TIME PHENOMENA
Figure 9-4 presenseaofgreenpotgrowingtips
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I was impressed with the quality and the amount of resin. Yield was pretty good(could have been better but
my stupid girl partner killed my best shisk mother). Flowering time was 40 days and not 6 weeks as advertised.
How did yours compare. My high was of the deep hit you with a hammer burn me out indica stone. Not too
much blueberry influence though." -The Chronic