Shamanism and the Drug Propaganda: The Birth of Patriarchy and the Drug War

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9780965025317: Shamanism and the Drug Propaganda: The Birth of Patriarchy and the Drug War

"Shamanism and the Drug Propaganda" is a popularly written college-level introduction to ancient history and the Greek classics. The text is fully annotated and illuminated by 200 genuine pharmaco-shamanic images from the ancient world. Since it is popularly written, and very heavily illustrated with the remarkable, overtly pharmaco-shamanic art of the ancient world, it reads like a movie. But a movie with profound psychological and political relevance for the contemporary world, since it uses the words and pictures of our ancestors to address contemporary issues. In this sense, it compares to "The Chalice and the Blade" and "Food of the Gods," two recent bestsellers of similar intent. As such, the book is a unique tool for exciting undergraduates about the contemporary relevance of ancient history and the Greek classics.

This was the intent of Jane Ellen Harrison in her "Prolegomena" and "Epilegomena to the Study of Greek Religion." Harrison was the most influential classicist of the twentieth century, and, not coincidentally, the most influential feminist historian of the century as well. A major feature of "Shamanism and the Drug Propaganda," in 4 of its 17 chapters, is its summary of Harrison's seminal thesis, in her own words. Harrison was concerned with the historical and psychological transition from the originary matriarchal conscious of tribal culture to the warrior-oriented patriarchal consciousness of industrial culture. She understood this transition to be central to the process of industrial enslavement. That enslavement necessarily demonized the power-rites, the rites de passage, as she called them, of tribal cultures.

That is, Harrison pointed to the tribal, the matriarchal pre-industrial roots of Classical, patriarchal-industrial, Greek culture. She was, therefore, concerned with originary, tribal, Greek sacramentalism. Herbal magic, real pharmaco-shamanism, is at the core of all matriarchal cultures.

The Goddess does not separate from her herbal magic, from her invention of medicine. The central sacrament of all Paleolithic, Neolithic and Bronze Age cultures known is an inebriative herb, a plant totem, which became metaphoric of the communal epiphany. These herbs, herbal concoctions and herbal metaphors are at the heart of all mythologies. They include such familiar images as the Burning Bush, the Tree of Life, the Cross, the Golden Bough, the Forbidden Fruit, the Blood of Christ, the Blood of Dionysos, the Holy Grail (or rather its contents), the Chalice (Kalyx:'flower cup'), the Golden Flower (Chrysanthemon), Ambrosia (Ambrotos:'immortal'), Nectar (Nektar:'overcomes death'), the Sacred Lotus, the Golden Apples, the Mystic Mandrake, the Mystic Rose, the Divine Mushroom (teonanacatl), the Divine Water Lily, Soma, Ayahuasca ('Vine of the Soul'), Kava, Iboga, Mama Coca and Peyote Woman. They are the archetypal - the emotionally, the instantaneously understood - symbols at the center of the drug propaganda. A sexually attractive man or woman is an archetypal image, the basis of most advertising. A loaf of bread is an archetypal image. The emotional impact of the sacramental herbal images, or, rather, the historical confusion of their natural function, is central to the successful manipulation of mass emotion and individual self-image.

That is, contemporary politics has an unconscious, an evolutionary element, that involves the industrial manipulation of instinct. That manipulation can only be understood by contemplating what elements of our evolutionary inheritance contemporary inquisitors want forgotten.

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About the Author:

Dan Russell went to undergraduate school at the University of Buffalo and CCNY, graduating with a BA from CCNY in 1970. He ran an online business for many years. His scholarly writing was done independently on his country homestead in the Adirondacks.

Excerpt. © Reprinted by permission. All rights reserved.:

Of the Goddess symbolism recovered from Europe's hundreds of well-excavated sites, an enormous percentage is painted or engraved on drinking vessels. Virtually all the drinking vessels display entheogenic symbolism, and virtually all Neolithic and Bronze Age temples and shrines yield a profusion of cups, bowls, vases, funnels and ladles. Many of these ancient jugs show the pharmaco-shamanic snake, symbol of death and resurrection - initiation - drinking from the spout. Within the Hagar Qim temple on Malta, which dates to 3300 BC, was a stone table-altar into which had been carved a bowl. It was decorated in front with a tree of life growing from a pot, an obvious reference to the contents of the bowl. Next to it was a standing slab, a 'baetylic pillar,' with floating eyes, double-spiral 'oculi' out of which grew sacred plants. In the temple's central courtyard were two large, carefully carved mushroom-shaped limestone altars with cups carved into the stone mushroom caps, obviously to hold the sacred mushroom juice. Evans unearthed a gold signet ring from Knossos, c.1500 BC, [illus in text], which shows a young male God, floating in mid-air, greeting the Great Goddess. Inside her sanctuary, on top of which grows a sacred tree, stands a mushroom, as large as the young male God, as the central object. The 'baetylic pillar,' as archeologists call it, is often depicted as a mushroom. The Gold Ring of Isopata, near Knossos, [illus in text], dating to c.1500 BC, explicitly depicts bee-headed women dancing in ecstacy, surrounded by beautifully drawn floating plants, possibly entheogenic lilies, a disembodied 'Cleopatra' eye and floating snakes. This is a depiction of ekstasis, animal transformation and the disembodied flight of the soul. Cretan signet rings of this era, as the one below, are consistently pharmaco-shamanic. The beautifully etched solid gold Ring of Minos, [illus in text], found at Knossos, weighing almost a full ounce, also dates to about 1550 BC. It was used as a correspondence seal by a royal personage. It depicts the Goddess, seated at the left shrine near a set of sacral horns, who has just journeyed over the sea in a sea-horse boat, which is in the center foreground. The boat is steered by a bare-breasted, bee-headed woman and carries two baetylic pillars upon which rest sacral horns.To the left of the Goddess, who faces us, at the central and right-hand shrines, two voluptuous naked maenads each bend a sacred tree growing from the top of a shrine and offer its fruit to the Goddess. One maenad, at the central shrine, hands a pitcher of the fruit-juice to another who floats in the air above the Goddess. All three shrines are supported by huge sprouting bulbs. Persephone, originally a Cretan Goddess, was also known as 'The Lady of the Bulb,' 'Korykia,' from krokus, bulb. Greek midwives carried the staff of the winged snake-nymph Korykia, the entwined psychopompic snakes that escorted their charges into the precincts of the Goddess. This is the same staff, the kerykeion, in Latin 'caduceus,' that became the symbol of modern medicine. Hippokrates, the canonical 'first physician,' as he himself acknowledged, got it from Korykia. Both images of Korykia [in text] date to c.500 BC. Korykia, the winged Iris of the Rainbow, is the prototype of Hermes. Persephone's need to return underground for a third of the year was insured by Aidoneus' gift of a single pomegranate seed. This is a symbolic entheogen: the blood red pomegranate seed, Rhoa, was a reference to the ancient aspect of Demeter, Rhea, whose spell cannot be broken. It is the seed that must be reborn. Above [in text] is a cult plate from Marathon, c.550 BC. Persephone holds a pomegranate flower. Aidoneus holds his horny cornucopia. The plate, to judge from its design, seems to have held sacramental bulbs.

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Russell, Dan
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Descripción Kalyx.com. Paperback. Estado de conservación: New. Paperback. 357 pages. Also see volume two in this series, Strategic Suicide, the modern American history. Contact the author on drugwar. com. Shamanism and the Drug Propaganda is a popularly written college-level introduction to ancient history and the Greek classics. The text is fully annotated and illuminated by 200 genuine pharmaco-shamanic images from the ancient world. Since it is popularly written, and very heavily illustrated with the remarkable, overtly pharmaco-shamanic art of the ancient world, it reads like a movie. But a movie with profound psychological and political relevance for the contemporary world, since it uses the words and pictures of our ancestors to address contemporary issues. As such, the book is a unique tool for exciting undergraduates about the contemporary relevance of ancient history and the Greek classics. This was the intent of Jane Ellen Harrison in her Prolegomena and Epilegomena to the Study of Greek Religion. Harrison was the most influential classicist of the twentieth century, and, not coincidentally, the most influential feminist historian of the century as well. A major feature of Shamanism and the Drug Propaganda, in 4 of its 17 chapters, is its summary of Harrisons seminal thesis, in her own words. Harrison was concerned with the historical and psychological transition from the originary matriarchal consciousness of tribal culture to the warrior-oriented patriarchal consciousness of industrial culture. She understood this transition to be central to the process of industrial enslavement. That enslavement necessarily demonized the power-rites, the rites de passage, as she called them, of tribal cultures. That is, Harrison pointed to the tribal, the matriarchal pre-industrial roots of Classical, patriarchal-industrial, Greek culture. She was, therefore, concerned with originary, tribal, Greek sacramentalism. Herbal magic, real pharmaco-shamanism, is at the core of all matriarchal cultures. The Goddess does not separate from her herbal magic, from her invention of medicine. The central sacrament of all Paleolithic, Neolithic and Bronze Age cultures known is an inebriative herb, a plant totem, which became metaphoric of the communal epiphany. These herbs, herbal concoctions and herbal metaphors are at the heart of all mythologies. They include such familiar images as the Burning Bush, the Tree of Life, the Cross, the Golden Bough, the Forbidden Fruit, the Blood of Christ, the Blood of Dionysos, the Holy Grail (or rather its contents), the Chalice (Kalyx: flower cup), the Golden Flower (Chrysanthemon), Ambrosia (Ambrotos: immortal), Nectar (Nektar: overcomes death), the Sacred Lotus, the Golden Apples, the Mystic Mandrake, the Mystic Rose, the Divine Mushroom (teonanacatl), the Divine Water Lily, Soma, Ayahuasca (Vine of the Soul), Kava, Iboga, Mama Coca and Peyote Woman. They are the archetypal - the emotionally, the instantaneously understood - symbols at the center of the drug propaganda. A sexually attractive man or woman is an archetypal image, the basis of most advertising. A loaf of bread is an archetypal image. The emotional impact of the sacramental herbal images, or, rather, the historical confusion of their natural function, is central to the successful manipulation of mass emotion and individual self-image. That is, contemporary politics has an unconscious, an evolutionary element, that involves the industrial slaver manipulation of instinct. That manipulation can only be understood by contemplating what elements of our tribal cultural inheritance contemporary industrial slavers want forgotten. This book is a pictorial remembrance of that shamanic inheritance. This item ships from multiple locations. Your book may arrive from Roseburg,OR, La Vergne,TN. Paperback. Nº de ref. de la librería 9780965025317

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Descripción Kalyx.Com, 1998. Paperback. Estado de conservación: New. Language: English . Brand New Book ***** Print on Demand *****. Shamanism and the Drug Propaganda is a popularly written college-level introduction to ancient history and the Greek classics. The text is fully annotated and illuminated by 200 genuine pharmaco-shamanic images from the ancient world. Since it is popularly written, and very heavily illustrated with the remarkable, overtly pharmaco-shamanic art of the ancient world, it reads like a movie. But a movie with profound psychological and political relevance for the contemporary world, since it uses the words and pictures of our ancestors to address contemporary issues. In this sense, it compares to The Chalice and the Blade and Food of the Gods, two recent bestsellers of similar intent. As such, the book is a unique tool for exciting undergraduates about the contemporary relevance of ancient history and the Greek classics. This was the intent of Jane Ellen Harrison in her Prolegomena and Epilegomena to the Study of Greek Religion. Harrison was the most influential classicist of the twentieth century, and, not coincidentally, the most influential feminist historian of the century as well. A major feature of Shamanism and the Drug Propaganda, in 4 of its 17 chapters, is its summary of Harrison s seminal thesis, in her own words. Harrison was concerned with the historical and psychological transition from the originary matriarchal conscious of tribal culture to the warrior-oriented patriarchal consciousness of industrial culture. She understood this transition to be central to the process of industrial enslavement. That enslavement necessarily demonized the power-rites, the rites de passage, as she called them, of tribal cultures. That is, Harrison pointed to the tribal, the matriarchal pre-industrial roots of Classical, patriarchal-industrial, Greek culture. She was, therefore, concerned with originary, tribal, Greek sacramentalism. Herbal magic, real pharmaco-shamanism, is at the core of all matriarchal cultures. The Goddess does not separate from her herbal magic, from her invention of medicine. The central sacrament of all Paleolithic, Neolithic and Bronze Age cultures known is an inebriative herb, a plant totem, which became metaphoric of the communal epiphany. These herbs, herbal concoctions and herbal metaphors are at the heart of all mythologies. They include such familiar images as the Burning Bush, the Tree of Life, the Cross, the Golden Bough, the Forbidden Fruit, the Blood of Christ, the Blood of Dionysos, the Holy Grail (or rather its contents), the Chalice (Kalyx: flower cup ), the Golden Flower (Chrysanthemon), Ambrosia (Ambrotos: immortal ), Nectar (Nektar: overcomes death ), the Sacred Lotus, the Golden Apples, the Mystic Mandrake, the Mystic Rose, the Divine Mushroom (teonanacatl), the Divine Water Lily, Soma, Ayahuasca ( Vine of the Soul ), Kava, Iboga, Mama Coca and Peyote Woman. They are the archetypal - the emotionally, the instantaneously understood - symbols at the center of the drug propaganda. A sexually attractive man or woman is an archetypal image, the basis of most advertising. A loaf of bread is an archetypal image. The emotional impact of the sacramental herbal images, or, rather, the historical confusion of their natural function, is central to the successful manipulation of mass emotion and individual self-image. That is, contemporary politics has an unconscious, an evolutionary element, that involves the industrial manipulation of instinct. That manipulation can only be understood by contemplating what elements of our evolutionary inheritance contemporary inquisitors want forgotten. Nº de ref. de la librería APC9780965025317

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Descripción Kalyx.Com, 1998. Paperback. Estado de conservación: New. Language: English . Brand New Book ***** Print on Demand *****. Shamanism and the Drug Propaganda is a popularly written college-level introduction to ancient history and the Greek classics. The text is fully annotated and illuminated by 200 genuine pharmaco-shamanic images from the ancient world. Since it is popularly written, and very heavily illustrated with the remarkable, overtly pharmaco-shamanic art of the ancient world, it reads like a movie. But a movie with profound psychological and political relevance for the contemporary world, since it uses the words and pictures of our ancestors to address contemporary issues. In this sense, it compares to The Chalice and the Blade and Food of the Gods, two recent bestsellers of similar intent. As such, the book is a unique tool for exciting undergraduates about the contemporary relevance of ancient history and the Greek classics. This was the intent of Jane Ellen Harrison in her Prolegomena and Epilegomena to the Study of Greek Religion. Harrison was the most influential classicist of the twentieth century, and, not coincidentally, the most influential feminist historian of the century as well. A major feature of Shamanism and the Drug Propaganda, in 4 of its 17 chapters, is its summary of Harrison s seminal thesis, in her own words. Harrison was concerned with the historical and psychological transition from the originary matriarchal conscious of tribal culture to the warrior-oriented patriarchal consciousness of industrial culture. She understood this transition to be central to the process of industrial enslavement. That enslavement necessarily demonized the power-rites, the rites de passage, as she called them, of tribal cultures. That is, Harrison pointed to the tribal, the matriarchal pre-industrial roots of Classical, patriarchal-industrial, Greek culture. She was, therefore, concerned with originary, tribal, Greek sacramentalism. Herbal magic, real pharmaco-shamanism, is at the core of all matriarchal cultures. The Goddess does not separate from her herbal magic, from her invention of medicine. The central sacrament of all Paleolithic, Neolithic and Bronze Age cultures known is an inebriative herb, a plant totem, which became metaphoric of the communal epiphany. These herbs, herbal concoctions and herbal metaphors are at the heart of all mythologies. They include such familiar images as the Burning Bush, the Tree of Life, the Cross, the Golden Bough, the Forbidden Fruit, the Blood of Christ, the Blood of Dionysos, the Holy Grail (or rather its contents), the Chalice (Kalyx: flower cup ), the Golden Flower (Chrysanthemon), Ambrosia (Ambrotos: immortal ), Nectar (Nektar: overcomes death ), the Sacred Lotus, the Golden Apples, the Mystic Mandrake, the Mystic Rose, the Divine Mushroom (teonanacatl), the Divine Water Lily, Soma, Ayahuasca ( Vine of the Soul ), Kava, Iboga, Mama Coca and Peyote Woman. They are the archetypal - the emotionally, the instantaneously understood - symbols at the center of the drug propaganda. A sexually attractive man or woman is an archetypal image, the basis of most advertising. A loaf of bread is an archetypal image. The emotional impact of the sacramental herbal images, or, rather, the historical confusion of their natural function, is central to the successful manipulation of mass emotion and individual self-image. That is, contemporary politics has an unconscious, an evolutionary element, that involves the industrial manipulation of instinct. That manipulation can only be understood by contemplating what elements of our evolutionary inheritance contemporary inquisitors want forgotten. Nº de ref. de la librería APC9780965025317

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Descripción Kalyx.Com, 1998. Paperback. Estado de conservación: Brand New. 1st edition. 357 pages. 8.75x6.00x1.25 inches. In Stock. Nº de ref. de la librería x-0965025314

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