What Is Lsd Introduction
This is a book about psychedelic experience and about babies. The material in this book developed out of the distribution of approximately twelve thousand, 250-microgram doses of LSD over a period of ten years. This distribution was worldwide and included the following cultures:
1. Judeo-Christian: upper and middle classes, peons, dropouts, prison and jail inmates, and mental patients;
2. Moslem: middle and lower classes;
3. Hindu-Buddhist: middle and lower classes, yogis, and monks: and
4. Animist: no class structure.
Members of the community that produced this book have altogether ingested LSD on approximately four thousand occasions in every life situation imaginable. This amounts to a depth and variety of LSD experimentation that no other research venture has approximated. The conclusion of this experimentation is that the LSD experience reactivates the space-time reality and sense-perception awareness of childhood, infancy, and interuterine existence. Moreover, the degree to which an LSD user's experience is traumatic is the degree to which the user experienced trauma while in the womb, during birth, and in early childhood.
The principal focus for the structuring of the LSD experimentation has been motherhood and child development. The working hypothesis was that the foundation of society emerges from the relationship between mother and child, and that the encounter between mother and child is THE dimension in which microcosm and macrocosm intersect.
The invisible foundations of social consciousness are structured in infancy as contracts evolve between mother and child over such subjects as food, play, sleep, cleanliness, manners, relationships with siblings, father, and others. Later, these foundations are visibly reinforced by educational institutions and the advertising media.
The basis of Western culture is the nuclear family—a family unit consisting of father, mother, and child or children. Family structures condition the children born into them. A nuclear foundation manifests a different structure of body, mind, and environment than a social foundation that has a communal or extended family structure.
In the nuclear family, the infant and small child have one primary source of The Energy of Life—Mother. Mother'is a source to which the infant consciousness must of necessity learn to accommodate itself; that is, the child must imprint the values of The Source. The inevitable effect of a One-Source imprint is a competitive nature and an expectation of partiality. Since no one else is permitted access to The One Source, the child's energy is primarily directed to securing and maintaining The Source and any subsequent replacements.
In extended or communal families, the child can respond to many sources out Oi natural affinity rather than compulsion. The child imprints varying attitudes and values, which automatically makes it* less anxious and better qualified to adjust to broad life experiences.
Presently, humans' dominant relationship with the environment has been determined by a culture based on the nuclear family, a social system of competition that has its foundation in infancy. This system is wasteful, polluting, and sensually brutalizing. The only way, short of an apocalypse, to change this system isby establishing communities of people who share everything, incWding the nursing of infants. Only in this way can a group consciousness rather than an egocentric one be imprinted from birth.
This work reflects the dialogues and meditations of such a community as the members have come together and exorcised the nuclear, egocentric imprints of their childhoods, and in so doing,
"Fetuses, babies, and children are the principal subjects of this work. Because there are male and female babies, the current cultural issue arises of which pronoun to use when the prose calls for one. Shivalila culture is nonsexist, so there the issue is moot. In the children's reality they are "its"; so that is the pronoun used in this transmission of theirs.
eliminated the psychic barriers to their rebirths into egoless, collective consciousness. When such barriers as testing and competition have been eliminated and a place of apolarity is experienced, it is possible to communicate with and receive nonverbal transmissions from babies, children, plants, and animals. The children born to this community manifest a collective consciousness and do not grow up as egocentric competitors for power. Rather, they develop with collective power and have constant access to the collective, universal psyche.
The primary focus of the adult members of this community is to maintain the cultural and environmental conditions necessary to foster this collective consciousness. This collective consciousness was first experienced in the West during the '60's LSD, hippy phenomenon. However, since there is no Western cultural reflection of this phenomenon, the experience became romanticized and commercialized, thereby losing its validity and vitality. People of Shivalila, however, traveled to other cultures where collective unity is a living reality. Thus, we have associated with or lived in communities of Sufis in Afghanistan, Kashmir, and India, and of Tibetans in Kashmir and Kulu Valley in Northern India; in rural villages in Bali (Indonesia); and in communities of animist Native Americans. In addition, members of Shivalila have studied with both Vajrayana (Tibetan Buddhist) and Shaivite (Hindu) tantric adepts and were initiated to certain tantric dynamics that have not been previously revealed/transmitted to Westerners.
During these associations, Shivalila members used LSD and other psychedelic substances, principally cannabis, in order to facilitate detaching from the imprint of Western culture and re-imprinting from the cultures and people being studied, none of which are based on nuclear family dynamics. As a consequence of this process, people of the Shivalila community are no longer possessed by egocentric imagery, since all have expanded their consciousness to include the imagery and lifestyles of cultures that were not part of the conditioning influences of their childhoods. This imagery cum lifestyle has been integrated into the community consciousness to such an extent that the symbolic foundation of the consciousness of its members has been altered. Consciousness thus expanded manifests universality and is the repository of the final truths of the species and the earth.
Shivalila initiates know how to conceive infants consciously and to give birth naturally, without tension. At the other end of the spectrum, they do not die unconsciously. They know how to maintain a continuity of awareness through the death transition and into the next incarnation.
Part I of this work transmits Shivalila's symbolic foundation (dharma): Part II is the application of this order in the dynamic life of the community (sangha).
Lao-tzu did not say, "Those who know do not speak, and those who speak do not know."
What Lao-tzu said was, "Those who know do not offer proof, and those who offer proof do not know."
Because, who knows tao will BE tao and that being will express in sound, obviously.
Continue reading here: Truth
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