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Funny shit! Part of the dark side of America’s closet. Evangelical much Melania? 🔥☮️💚🌲om Out ✌️

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- grandpa Dale in the hood

I'm gettin too old for this nonsense, and most of you are too fucking busy, or high, or stupid to read anyway! 🙏🔥☮️

Watch Saturday Night Live Episode: A Saturday Night Live Thanksgiving Special –

Watch A Saturday Night Live Thanksgiving Special of Saturday Night Live or get episode details on

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The Politics Of Ecstasy?

The Politics Of Ecstasy?

A new comment on the post "The Politics Of Ecstasy?

Comment Author: Roger Christie (Hawaii
Aloha. A very late, but BIG "thank you" to Timothy Leary. My understanding is that when his appeal overturned his marijuana conviction the U.S. Supreme Court ruled the Marijuana Tax Act of 1937 unconstitutional; meaning it was void from the start.

My wife Share and i are right now (August 5, 2016) at the Ninth Circuit Court in San Francisco with a petition to argue for an en banc hearing to declare Schedule 1 classification of marijuana is unconstitutional ... retroactive to its beginning in 1971.

Here's to ending prohibition and the start of a new era of health, wealth, happiness and spiritual connection for "We the people".

All the best,

Roger Christie

Originally published in 1968 ‘The Politics of Ecstasy’ is a collection of essays by, and interviews with, psychedelic troubadour Timothy Leary. The book contains Leary’s central ideas for the Sixties psychedelic revolution; both social and scientific. Arguably less well received than ‘The Psychedelic Experience’, it is in fact a much more insightful perspective on both the man and his beliefs and conveys many, still important, observations on society.

The summer of love is over. Post-India visits, the Millbrook bubble has all but burst. The Politics of Ecstasy is the product of a transient decade dominated in one respect by the psychedelic theories of one man, namely Timothy Leary. This book is the culmination of an adventure he has undergone; through the social, scientific and political elements of a decade fraught with change. There lies within the words a certain desperation to try and formulate his own methods for change; yet, not withstanding the historicism, there is cohesion in the thoughts of this book.

Leary writes, in the essay ‘Drop Out or Cop Out’, that “the external power structure is forever rent by struggles for material control, national rivalries, economic competition, political conflicts, ideologies of might. The boring battles of generals and politicians.” The underground, which opposes these strata, is divided as well by cults, schema and psychedelics. However, he argues, it is only from the underground that one can recognise the existence of this “ancient duality.”

The upshot of this social outlook is that the use of psychedelics is a conditioning tool. That is, they have the power to decondition from the external power structure and reconvene an individual to an ‘underground’ perspective. This conception of the social is then a radical philosophy that opposes mainstay politics, which goes a long way to explaining why he could be dubbed “the most dangerous man in America.”

As with any duality though, it is not simply a case of black and white, there is in fact just a murky area of grey. Leary, in ‘The Politics of Ecstasy’, plays the very “ego-game” that he superficially opposes. For example, he defends himself from media attacks (Ecstasy Attacked-Ecstasy Defended,) which ultimately legitimizes the contestation between the opposition. He appears to be subliminally aware that, methodologically, he retains much in common with the “external power structure” but that he differs in the detail; the morality, the goals and the end.

The prime example of reimpacting on the social is the chapter entitled “Start Your Own Religion.” Leary explores why a religious consciousness is necessary. His classic motif of “turn on, tune in, drop out” is reversed; you must first drop out of the externalism: “You must form that most ancient and sacred of human structures-the clan. A clan or cult is a small group of human beings organized around a religious goal.” Belief must be fragmented in order for it not to be a tool of the power structures. The manifold of conditioning does appear to be inherent again in this perception.

What one must remember when reading the social discourse and mock revolutionary language is that scientific theory underpins the extrapolation of his other ideas. Leary’s circuit-model of consciousness (seven circuit but later expanded to eight) that he explores in the opening chapter “The Seven Tongues of God” is the essential component. Examination of the “7 basic spiritual questions” and what they mean in the context of religious experience and practice, neurological circuits and how they are activated by different psychedelics, is the model by which Leary conducts his understandings. It seems to me, however, that this flies in the face of his “set and setting” hypothesis. Do these circuits exist? Or can they be made to appear to exist through the correct set and setting?

Politics of Ecstasy

Leary explained his model, phenomenologically, in his interview with Playboy magazine, chapter title “She Comes in Colors”, in reference to what Leary perceived as the ‘highest’ level of consciousness, the pre-cellular or atomic: “It’s happened to me about half of the 311 times I’ve taken LSD, And every time it begins to happen, no matter how much experience you’ve had, there is that moment of terror-because nobody likes to see the comfortable world of objects and symbols and even cells disintegrate into the ultimate physical design.”

Another key area of this book is the creation of a historicism of individuals; to whom Leary deems his psychedelic brand owes a debt of gratitude. These include such luminaries as Aldous Huxley and Alan Watts, who exerted some say-so on the beginnings of the Sixties psychedelic movement. Although, it should be said, Leary moved away from what he branded as their elitism with his and Ginsberg’s move into popular culture.

Author Hermann Hesse, ‘The Poet of the Interior’, whose books went far in exploring the essential spiritual being of the human, The Beatles, A.A. Orage, Humphrey Osmond (who first termed ‘psychedelic’ in a letter to Huxley) and, of course, the poet William Blake. Unlike later psychedelic advocates, who preferred a more scientific account of psychedelic history, Leary places much emphasis on the ideas of individuals and the egoist concept of genius. He shows a great love for the literary evidence of the great ‘spiritual questions’.

Timothy Leary has caused great division within psychedelic circles. Prophet and ‘High Priest’ to some, destroyer of scientific and social legitimacy on the other. A character such as him must not only be strong, but filled with remarkable ideas, to provoke such a reaction. ‘The Politics of Ecstasy’ is a great example of how all these various perceptions are part of the transient individual and yet should also be read as a product of its era.

“We measure social evolution in terms of increased freedom-external and internal. Freedom to step out of the tribal game and move to construct a new social form. Freedom to move in space. Freedom to experience. Freedom to explore. Freedom to get high. Freedom to let go.”

Leary and his work is a benchmark from which the social element of the psychedelic movement can learn and grow. Sadly however, many of the problems that Leary identified are as relevant today as they ever were. The so called “internal freedom” is heavily regulated, constricted and restricted and yet a return to the text of “The Politics of Ecstasy” can certainly go far in reminding people what it is they fight for within the psychedelic movement. This book is remarkable political work.


Seeing the positive changes brought by the federal health law

Seeing the positive changes brought by the federal health law

the American way of health coverage is close to the worst and costliest in the developed world. The Affordable Care Act puts a dent in both those features, but doesn't eliminate them.


Dec 29, 2013 Michael Hiltzik Michael Hiltzik

LA Times Contact Reporter
This was the year that millions of Americans learned that health insurance is complicated. The landscape they discovered is ugly.

Paying a premium doesn't mean your costs are over. Lower premiums mean higher deductibles, higher fees at the doctor's office, higher prescription costs. You may have to pay more to see a certain doctor or go to a certain hospital.


Then there's the bottom-line rationale for the Affordable Care Act, from its inception. As Aaron Carroll of Indiana University pointed out in a recent blog post, "reducing the number of uninsured is a good thing, not a bad thing." And that hasn't changed.

Michael Hiltzik's column appears Sundays and Wednesdays. Read his new blog, the Economy Hub, at, reach him at, check out and follow @hiltzikm on Twitter.

Equal Application Of Law ? Naw

Equal Application Of Law ? Naw

KUSI News - San Diego, CA


CHULA VISTA (KUSI) — Most cities in San Diego County do not allow the operation of medical marijuana dispensaries, yet hundreds of them are flourishing.


Hillary One Year On: Mother Jones Interview

Hillary One Year On: Mother Jones Interview

Hillary Clinton on Trump’s Election: “There Are Lots of Questions About Its Legitimacy”

In an exclusive interview with Mother Jones, Clinton says Russian interference and GOP voter suppression efforts may have cost her the presidency.
ARI BERMANNOV. 17, 2017 6:00 AM


ONAC, wtf IS real here. A bros comment (This is what he saw and heard ).. ✌️🌲🔥

ONAC, wtf IS real here. A bros comment (This is what he saw and heard ).. ✌️🌲🔥

Jr Hannafin

Commentng on an article about the Native American “church” (pre”tendian”) situation at ONAC Sugarleaf Rasta et al entitled

oNAC Mother Church trying to clean up

“The following email was set to Sachem Graves PRIOR to KM's decision to put our Mother Church on notice that we distrust them. We felt that we should go ahead and share it with you now so you're aware of what's in the works and planed for all ONAC churches future:”

(Originally published nov 13, 2017)

I sat in a room two years ago with an ONAC representative and heard a sales pitch for a church. Five grand, he said, and you will be legally covered under ONAC's legally recognised and supreme court victory enshrined rights to use and distribute peyote, ayahuasca, and cannabis sacraments. Buy into our church, he said, and you will have a virtual license to exchange cannabis for donations legally and without fear of arrest, so long as we followed a particular set of guidelines. I asked some hard questions at that meeting, and did some looking into the true legal status of ONAC.

What I found was that ONAC had a single court victory, over a case in which founder Mooney was charged with peyote distribution and mounted a religious defense. He won the right for ONAC to use peyote among its members, but only within the state of UTAH. He did not advance his case to the federal level, and thus never got the same acknowledgement of rights from the federal government. They had no legally recognised right to use peyote outside of utah, and no legally recognised right to authorize others to do so either.

Yet that is what they sold, a legally recognised right to use and distribute schedule one substances, and the promise of legal assistance if any police didn't follow the law and allow it. "Your membership card puts police on notice immediately" they told us... This is what people paid five thousand dollars for. They claimed that their court victory gave them the right to sell the right to use and distribute not only peyote, but any natural sacrament including cannabis, san pedro cactus, ayahuasca, and psilocybe mushrooms.

Two years ago they were going around selling licences to deal drugs, and whenever someone got busted, it was always the same, the old faith-healer's dodge "You didn't follow the instructions and so our promise of protection is void", just a variation of "your faith wasn't strong enough and thats why you weren't healed". Mooney used this dodge on his own son.

Another ONAC puts Mother Church on Notice

November 18, 2017
We have been getting many ONAC members and spiritual leaders reaching out in regards to yesterday's article announcing the bold move of putting what's known as "The Mother Church" on an official Grievance notice, pleading for help as ONAC KM feel we are unable to trust the judgement and integrity of it or it's founders. We're putting a link to it here for those who missed and would like to see it:

Among the many questions as to why, how and did it have to come to this, are also coming forth other ONAC church leaders and members confirming the position of KM in opposition of the corruption flowing through Oklevueha and full support being pledged in that this is believed to be the final hope for the mother ONAC tree to not get plowed down and forever dismantled.

Word came into the newsroom from an East Coast ONAC church announcing that they too have followed in KM's position and serve an official grievance against ONAC as well noting that they too distrust the integrity in which ONAC continues spiraling as it goes farther and farther away from the Red road leaving room for such corruption and recklessness as has been seen especially in the last year, first with Matthew Pappas, and worst we Thought in Sugarleaf, but as my of you know, the latest one took the cake and broke the faith we and may had hanging by a rotting thread that we could trust and believe in the mother church's instinct being to preserve her children. Apparently we and many others now have no choice but to realize and accept we were Wrong.

This, a second official grievance and distrust notice came in with the request that we publish it so that it's known. Here is a copy of ONAC of Ohio's grievance of inability to trust for your review and convenience:

Source: ONACnews-and-current-aff

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