High Seas Yacht Service

If you live in or have visited the Greater Fort Lauderdale area, chances are pretty good that you have booked a cruise on the Jungle Queen Riverboat or at the very least seen her plying the New River. First launched in 1935, Jungle Queen Riverboat cruises have been delivering a laid-back, casual cruising experience to its customers for more than 80 years.

The old fashion sternwheeler was recently hauled at LMC and our team of running gear mechanics was called upon to overhaul her running gear from shafts to seals, props and rudders as part of routine maintenance.

After performing a full running gear inspection, we pulled the shafts, props and dropped the rudders. We also installed and aligned a new babbit bearing on her shaft. Babbit bearings are known for their resistance to galling and are often used in the marine applications for vessels of this type. As part of the overhaul, we will also remove and re-install the shaft and shaft muff couplings, supply a new Tides Marine shaft seal system and four new cutless bearings.

Our in-house machine shop, Straight Line Marine, will straighten both the port and starboard main shafts as well as the tailshafts. We will then lap the props back on the shafts as well as fit, face and lap the port and starboard couplers.

Work on the rudders required us to disconnect the tie bar and tiller arms. Once the rudders were out of the vessel, we replaced the rudder packing and stuffing box hardware. Our final step will be to do a full engine alignment to ensure smooth, vibration-free cruising.

Once the work is complete and the old gal is launched again, she will be ready to delight visitors to and residents of the Venice of America for years to come.

Optical Scope Alignment check for accuracy

When a 126 Oceanco Motor Yacht was hauled at LMC, we were hired to perform an extensive overhaul on the vessels running gear. Since it had been a while since the running gear was inspected, we first performed a laser deck target before she was pulled out of the water. This is a necessary step in order to ensure that the vessel is blocked correctly for future alignment work.

As part of the overhaul, we removed the shafts, props, stern tube and dropped the rudders. This particular yacht had an older Wartsila EL shaft seal system which was difficult and expensive to maintain. For this reason, we upgraded the shaft seal system to a Wartsila PSE model. Because of space constraints and the different dimension of the two systems, we needed to work with a local aluminum welding contractor to modify the stern tubes in order to accommodate the new shaft seal system. These seals also need to be installed on the centerline of the shafts so we performed an optical scope alignment from the main struts and transmission to the stern tube to ensure exact placement.

Because of excessive wear on the main strut Thordon bearings, we removed the bearings so our in-house machine shop, Straight Line Marine, could cleaned them up before re-installing back into the vessel. Our machine shop also straightened the shafts, lapped the propellers and fit, faced & lapped the port and starboard couplers.

Once all the prep work was completed, we re-installed the propellers and propeller shafts along with the rudders, aligned the engines and performed a final laser deck targeting procedure to ensure that the vessel would not experience any vibrations under way.

Upgrading a Wartsila shaft seal system takes an experienced team, the right tools and precise coordination with outside contractors to make sure the job is done right.

While at the Fort Lauderdale International Boat Show, we were approached by the Captain of a new 164 yacht whose vessel was on display at the show. After a brief sea trial before the show, the vessel had reason to believe that the shafts were bent and Thordon bearings were damaged. While this was an unfortunate turn of events, the problem was magnified by the fact that the yacht was scheduled for a charter in the Caribbean only a week and a half after the show ended.

As you can imagine, most of the boat yards in South Florida were booked for the days following the boat show leaving this Captain with little options of getting the work done quickly. And forgoing the work for a long trip south was not an option. Get it done or cancel charters. We worked with Lauderdale Marine Center to squeeze the yacht into the haul out schedule a couple of days after the show ended.

Once hauled, our team sprang into action. While still in the blocking process, the High Seas team started pulling the props. The next day the shafts were out of the vessel and on the way to the machine shop. Fortunately, our machine shop, Straight Line Marine, is located on site at Lauderdale Marine Center. No loss of time calling for a truck to load and transport to an outside facility. Within a short period of time, the machine shop went to work on straightening. With a little overtime, the shafts were ready to install a day later.

We also found Thordon bearings that were damaged and needed to be replaced. Since this was suspected during our first meeting at the boat show, we ordered Thordon material and it was on-hand before the vessel hauled. Thordon bearings require custom machining to fit the vessel. Our machine shop got it done while the shafts were being straightened.

We then re-installed the shafts and props, did an optical scope alignment and sea trial and sent the yacht on her way in a matter of days so she could make her charter.

This Captain found himself in a tight spot but working with Lauderdale Marine Center to fit this 164-footer into the schedule, hard work on the part of the High Seas and Straight Line Marine teams, a machine shop on-site and ready to go and the dedication to customer service that is the foundation of our company, this yacht is on her way to making a charter guests dream vacation come true.

And we will be there with Lauderdale Marine Center in Booth #640. Stop by and visit with us, November 1-5 at the Bahia Mar Yachting Center. We will have our experienced technicians and mechanics in the booth from both High Seas Hydraulics and High Seas Yacht Service to answer any questions you may have on running gear or hydraulic systems. Hope to see you at the Show!

Optical Scope Alignment check for accuracy

We recently had the opportunity to work on the worlds largest sport fishing boat, a 144 Trinity. The yacht was recently sold and her new owner had her hauled at Lauderdale Marine Center for a complete refit including new engines (repower). The vessel originally had old Paxman engines that were removed by cutting a large hole in the side of the boat and replaced with new MTU engines.

A job of this size requires precision coordination with other contractors at LMC who handle engine rigging and removal, welding, plumbing, painting and full MTU service commissioning.

For our part, we first performed a laser deck targeting procedure to block the vessel properly for hull work and future alignments. We then removed the running gear from the boat so our machine shop could straighten the shafts, lap fit face couplers and propellers and ABS crack test the shafts.

Next, we performed an optical scope alignment of the remote transmissions to the shaft line and used Chockfast to hold the transmissions in place. Working closely with the aluminum fabricators and MTU engine plans, our team made sure that the new engine beds and stringers were in the right position and the right height for the new engines and engine mounts. The next step was to install the new engine mounts on the engines and rough align the engines with the transmissions using lasers for final engine room fabrication.

Our machine shop, Straight Line Marine, then machined the new sole plates for the engine mounts. We also installed Gieslinger torsional couplings between the engines and transmissions and provided all new bearings and shaft seals.

Once the vessel was launched, we did a final laser alignment of the engines to the transmissions and used Chockfast to place all engine mounts into position.

The vessel is now ready to take her owners far and wide in search of big game fish.

As discussed in a previous post, we were commissioned to perform a strut alignment on a 120 Ferretti after she ran aground. This vessel had cardan shafts. Marine cardan shafts, while fundamentally the same as u-joint shafts in cars and trucks, are unique because of the large flanges they have for higher horse power capabilities. They are commonly used with remote transmissions where the transmission (gearbox) are separate from the main engine.

Once we removed the cardan shafts from the boat, we sent them to a company in the Mid-West where they inspected and replaced where needed the needle bearings in the universal joints (U-joint) and balanced the shafts. Balancing cardan shafts takes a highly-specialized piece of equipment.

It is very important to balance the cardan shaft to eliminate the possibility of torsional vibrations. Torsional vibrations are caused by two things: the u-joint operating angle at the drive end of the drive shaft and the orientation (phasing) of the yokes at each end of the drive shaft. A torsional vibration is a twice per revolution vibration. It will cause the drive shaft, downstream of the front U-joint, to speed up and slow down twice per revolution. That means that the engine producing a constant speed of 3,000 RPM can actually be attached to the drive shaft that is changing speed 6,000 times per minute. The amount of that change in speed, called the magnitude, or size of the change, is proportional to the size of the angle at the drive end of the drive shaft, or the amount of misalignment between the yokes at the drive and driven end of your drive shaft. Torsional vibrations are serious vibrations that can cause the shaft to bend and potentially break.

When a drive shaft is assembled, its inner components usually consist of a slip yoke on one end and a tube yoke on the other end, and they are usually assembled in relation to each other. This is called PHASING. Most drive shafts are assembled with their yokes in line, or IN PHASE. A drive shaft that is in phase and has the correct operating angles at the drive end of the shaft does not create a torsional vibration. Drive shafts that are NOT in phase will vibrate with the same twice per revolution vibration as a drive shaft with incorrect operating angles.

Understanding the intricacies of the various components found in many mega-yachts ensures that the job gets done and gets done right.

When a 120 Ferretti was hauled at Lauderdale Marine Center, the captain hired us to perform shaft straightening in our machine shop, Straight Line Marineand a strut alignment on the yacht as a result of a recent grounding. The ship had significant vibration issues that needed to be addressed.

Once the struts were removed, cleaned and straightened, the re-installation began with prepping the surface to remountthe struts. Upon completion, we used a forklift and ratchet straps to reinstall the struts in the boat. To ensure exact alignment, we used an optical scope.Optical Scope Alignmentsor Scoping for short; is the most advanced method for obtaining a perfect marine shaft alignment with struts, shaft logs, engines or v-drives. Scoping is the latest generation of alignment technology and far more advanced than the old piano wire system and even laser alignments. The Optical Scope Alignment allowed our mechanics to make exact adjustments to ensure that the struts were perfectly seated to the haul.

To finish the re-installation of the struts, we use CHOCKFAST ORANGE to fill the gaps between the strut installation and the hull of the boat. CHOCKFAST is an engineered epoxy chocking material that is used to cast-in-place permanent machinery supports for all sizes and types of main engines and marine auxiliary equipment. Because it conforms precisely to any surface profile, CHOCKFAST eliminates the machining of foundation and mounting surfaces as well as the fitting of the old-style steel chocks.

CHOCKFAST Orangeisaconveniently pourable, two-component, structural epoxy chock that replaces tediously fitted steel shims (or steel chocks) assuring exact contact with machined or un-machined equipment bed plates. This is the only method to gain an accurate alignment without complicated line boring or other machining processes.

This yacht is now ready to get back on the open seas for new adventures and smooth sailing.

A 106 Westport yacht was recently hauled at Lauderdale Marine Center for a variety routine maintenance projects including shaft work, bearing replacements and an overhaul on several hydraulic systems. To streamline the process and help the captain and crew better manage the project, they contracted with both High Seas Yacht Service for the running gear portion and High Seas Hydraulics to handle the hydraulics work.

Our running gear mechanics inspected the shafts to ensure they were straight and aligned and replaced the bearings and seals. Normal wear and tear associated with running the vessel and prolonged exposure to salt water makes this task a necessary evil for properly maintaining the boat. As seen in the adjacent photo, there was a visible gap where the cutlass bearing adjoined to the shaft.

We were also commissioned to replace the seals on the lower stabilizer fins. ABT Trac, one of the more popular brands, recommends changing the lower stabilizer fin seals every couple of years but at least every six years depending on use. The components on the stabilizer are constantly working except is absolute calm seas, so the wear and tear can be considerable. After dropping the fins, we proceeded to change out the old lower stabilizer fin seals with new ones, check the hoses and cylinders, then reassembling the units.

In addition to the routine maintenance on the stabilizer systems, we flushed the entire hydraulic system using the simple drain, filter, fill approach commonly referred to in our shop as a DFF. This type of flush is more of an oil change and is part of routine maintenance. It is not appropriate where a more serious condition such as water, metal particles or other contaminants are found in the oil. The process calls for draining the hydraulic tank, changing out the filters and refilling the tank with hydraulic fluid.

To round out the work on this Westport, we did an overhaul on the bow thruster, single Maxwell windlass, the boats heat exchangers and the hydraulic steering system which was slow to respond.

From running gear to hydraulics, our teams at High Seas Yacht Service and High Seas Hydraulics, make easy work of maintaining the systems that make your vessel safe and operating smoothly.

We recently worked on a 96-foot Ferretti yacht that had run aground and was experiencing considerable engine vibrations. Our field technicians with High Seas Yacht Service inspected the boat and found that the shafts were bent and one of the struts was bent and out of alignment. After pulling the props and shafts, we sent the shafts off to our machine shop, Straight Line Marine for straightening. Once the shafts were back in true, we sent them back to the vessel for re-installation after performing a full strut alignment on the vessel.

Strut alignment is often overlooked when trying to determine the cause of vibrations in a boat. All too often the first or second course of actions are shaft straightening or engine alignment when the root of the problem may lie in the struts. Struts can be out of alignment due to poor factory set-up or a hard grounding causing a bent or twisted strut.

Strut alignments are complex and require special tools and experienced mechanics. Once a strut is removed from the boat it is a major repair and should only be done by specialist in this field.

We begin the process with an optical scope alignment for precision measurements of the misalignment. In order to align the strut, it must be removed or dropped from the bottom of the boat. All strut bolts are removed and a considerable force is applied to break the bond between the strut and the hull. Proper equipment and safety are a major concern since some struts can weigh hundreds of pounds.

Once removed, the strut pad and hull pockets must be ground clean in preparation for installation. Extra jacking holes are drilled and tapped in the four corners of the strut pads to help with fine tuning adjustments. Once preparation is complete, the strut is hung back in its original place and the optical scope is once again used for precision alignment of the strut cutlass bearing.

When the strut is properly aligned, we use ChockFast to inject into the gap between the hull and strut to form a perfect fit with the bottom of the hull.

A strut alignment is typically a one-time project for any vessel unless it is driven hard aground. A properly aligned strut will free-up an engine to provide a smooth ride for comfort and higher speed with lower fuel consumption. For more details on performing a full strut alignment, click here.

When a 112-foot Westport yacht returned to Lauderdale Marine Center, our running gear team dropped in on the vessel for a courtesy visit and health check. The ship was in the yard last year and we did a full running gear job including shaft work and alignment.

Checking Tolerances

Since the yacht was back on the hard, our team checked the cutlass bearing clearance on the shafts to ensure that the shafts were properly aligned. The tool we used to perform this task is called a feelers gauge which are an assortment of fine thickened strips with marked thickness which are used to measure gap width or clearance between the shaft and the cutlass bearings. We also visually inspected the bearing seals.

Feelers Gauge

We were happy to report back to the captain that everything checked out properly and the running gear work that we performed last year was holding true. When you engage High Seas Yacht Service, you can rest assured that we will stand by our work and go that extra mile to keep our valued customers sailing smoothly.

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High Seas Yacht Service

High seas forecast – Met Office

Issued at: 20:00 on Mon 20 Aug 2018 UTC

For the period 20:00 on Mon 20 Aug 2018 UTC to 20:00 on Tue 21 Aug 2018 UTC

At 201200UTC, low 50 north 34 west 1009 expected 57 north 14 west 1005 by 211200UTC. New low expected 61 north 40 west 1007 by same time. Low 63 north 36 west 1006 expected 65 north 16 west 1006 by that time. at 201200UTC, low 46 north 41 west 1011 expected 44 north 30 west 1017 by 211200UTC. High 57 north 14 west 1020 expected 54 north 12 east 1022 by same time. High 43 north 21 west 1026, slow moving, declining 1022 by that time. at 201200UTC, high 48 north 55 west 1026 expected 47 north 43 west 1031 by 211200UTC. New high expected eastern Greenland 1014 by same time

Sea area Show all areas Sole Shannon Rockall Bailey Faeroes Southeast Iceland East Northern Section West Northern Section East Central Section West Central Section Denmark Strait North Iceland Norwegian Basin

Forecast type High seas forecasts and storm warnings Storm warnings High seas forecasts

There are no storm warnings currently in force for the selected sea area.

Gales expected in Norwegian Basin.

Unscheduled storm warnings are broadcast via Safetynet and in bulletin WONT54 EGRR available via some internet and ftpmail outlets

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High seas forecast – Met Office

Psychological Egoism vs Ethical Egoism | Flow Psychology

It is said that selfishness is a human nature. Consequently, selfishness is something that relates to egoism. Selfishness is in many forms, which will be discussed later on. Both of these subjects have been a center of discussion for years now. Among the subjects that have been part of it is the topic about psychological egoism vs. ethical egoism.

As for the psychological egoism vs. ethical egoism, the latter is described as the belief in which it states that humans are usually always selfish. Humans are always acting out of their own self-interest, which leads to happiness. The former, however, is the belief that humans are supposed to act only concerning their own interest.

Based on the beliefs itself and how each was defined, the kinds of egoisms that people practice are now differentiated. One type of egoism tells about acting based on or with the presence of a motive and the other acting on something based purely for the persons benefit.

In psychological egoism, it is explained that individuals only do good things because it is in their own interest to do so. As an example, a person decided and chose not to steal for the fact that he or she is afraid to feel the guilt or afraid to go to prison. As for ethical egoism, it is explained that it is just right for individuals to act based on their own self-interest. It means a person acts out for his or her benefit only.

In general, it is described as the empirical doctrine in which the motive for which a person makes a voluntary action is one that falls for that same individuals benefit. In a wider scope, in every action that a person does, even though it is seen as something that is for the benefit of others, there is still a hidden motive that serves for the self-interest of the person.

There are two arguments under this. One, this egoism is considered as a descriptive theory that resulted from the observations made on human behavior. Thus, it can only become a real empirical theory once there are no present exceptions. Second, there is no claim as to how a person should act. Thus, it is a fact that all individuals are seeking their self-interest in the theory. For psychological egoist, they view this as a verifiable and non-moral.

It is described as that doctrine that is prescriptive or normative. It means a person is supposed to seek something only for his own welfare. The primary idea in this belief is that only the persons own welfare is the one valuable for that same individual. There are also two arguments here. One, not all people are naturally seeking just their self-interest. It only claims that people should seek ones self-interest even if not everyone will do the same thing. The second, if it is to be regarded as one theory, then it must be applicable to all persons.

In the end, there is only one thing that can be concluded about the subject psychological egoism vs. ethical egoism. It is that even with the stated theories on egoism, people are not always motivated to act based on selfishness. At times, people just act based on pure kindness in mind.

Dec 20, 2013-Flow Psychology Editor

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Psychological Egoism vs Ethical Egoism | Flow Psychology

Egoism | philosophy | Britannica.com

Egoism, (from Latin ego, I), in philosophy, an ethical theory holding that the good is based on the pursuit of self-interest. The word is sometimes misused for egotism, the overstressing of ones own worth.

Egoist doctrines are less concerned with the philosophic problem of what is the self than with the common notions of a person and his concerns. They see perfection sought through the furthering of a mans own welfare and profitallowing, however, that sometimes he may not know where these lie and must be brought to recognize them.

Many ethical theories have an egoist bias. The hedonism of the ancient Greeks bids each man to seek his own greatest happiness; in the 17th century, Thomas Hobbes, a Materialist, and Benedict de Spinoza, a Rationalist, held in different ways that self-preservation is the good; and those who stress the tending of ones own conscience and moral growth are likewise egoists in this sense. In contrast with such views is an ethics that is governed more by mans social aspects, which stresses the importance of the community rather than that of the individual. Under this head come such theories as Stoic cosmopolitanism, tribal solidarity, and utilitarianism, which are all forms of what the positivist Auguste Comte called altruism. The distinction, however, cannot always be neatly drawn.

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Egoism | philosophy | Britannica.com

Darcizzle Offshore – YouTube

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Offshore – definition of offshore by The Free Dictionary

But the wind was contrary, the sea bad; they tacked and kept offshore.It seemed that the Wagambi warriors had ventured too far out in their frail craft, and when caught by a heavy tide and a high wind from offshore they had been driven out of sight of land.Regulatory changes, of which the European Savings Tax Directive (EUSTD) is the most prominent, pose a limited threat to offshore bankers in the British Isles and are not likely to substantially change their business.Our new study, North American LNG 2006: Market and offshore regasification technology analysis examines the current state of US natural gas and LNG market fundamentals and provides insight into the development of offshore regasification technologies.David Steward, the chairman of top-ranked BE 100s service company World Wide Technology, says he has kept ahead of the offshore groundswell by spending on proprietary wares that no competition can duplicate–at home or overseas.His book Offshore: The Dark Side of the Global Economy takes us through the downfalls of Enron, Parmalat, the Bank of Credit and Commerce International, and any number of other unlucky–or simply predatory–entities, showing how each managed to find a friend in the Cayman Islands and the world of offshore finance along the way to ruin.Business organizations are under pressure to show profitability, hence if work can be done more cheaply offshore without sacrificing quality, sourcing–especially offshore outsourcing–will remain fashionable.The survey indicated that less than 2 percent of all jobs destroyed were due to offshore outsourcing.com, an international supplier of software and e-commerce solutions for the property/casualty industry, set up its own offshore operation in India to assist with software development, call center operations, data conversion and outside software projects.Under the initiative, the IRS’S goal is to gather information from amnesty applicants, to help it pursue the individuals who promote offshore credit card accounts as a device to conceal assets and evade U.Individual members of Congress have also proposed a moratorium on companies moving offshore, to allow time to grapple with the question of reforming America’s tax system.The substantial growth of offshore outsourcing parallels the shifting role of IT, from a cost reduction tool to a value and effectiveness enabler.

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Offshore – definition of offshore by The Free Dictionary

Psychedelic drug – Wikipedia

“Psychedelics” redirects here. For other uses, see Psychedelic.

Psychedelics are a class of drug whose primary action is to trigger psychedelic experiences via serotonin receptor agonism,[2] causing thought and visual/auditory changes, and altered state of consciousness.[3] Major psychedelic drugs include mescaline, LSD, psilocybin, and DMT. Studies show that psychedelics are physiologically safe and do not lead to addiction. Studies conducted using psilocybin in a psychotheraputic setting reveal that psychedelic drugs may assist with treating alcohol and nicotine addiction.[4]

Differing with other psychoactive drugs, such as stimulants and opioids, psychedelics tend to qualitatively alter ordinary conscious experience. Whereas stimulants cause energized feelings and opioids produce a relaxed euphoric state, the psychedelic experience is often compared to non-ordinary forms of consciousness such as trance, meditation, yoga, religious ecstasy, dreaming and even near-death experiences. Most psychedelic drugs fall into one of the three families of chemical compounds: tryptamines, phenethylamines, or lysergamides.

Many psychedelic drugs are illegal worldwide under the UN conventions, occasionally excepting use in a religious or research context. Despite these controls, recreational use of psychedelics is common.[5][6]

The term psychedelic is derived from the Greek words (psyche, “soul, mind”) and (delein, “to manifest”), hence “soul-manifesting”, the implication being that psychedelics can access the soul and develop unused potentials of the human mind.[7] The word was coined in 1956 by British psychiatrist, Humphry Osmond, the spelling loathed by American ethnobotanist, Richard Schultes, but championed by the American psychologist, Timothy Leary.[8]

Aldous Huxley had suggested to Humphry Osmond in 1956 his own coinage phanerothyme (Greek “phaneroein-” visible + Greek “thymos” soul, thus “visible soul”).[9] Recently, the term entheogenic has come into use to denote the use of psychedelic drugs in a religious/spiritual/mystical context.

Psychedelics have a long history of traditional use in medicine and religion, for their perceived ability to promote physical and mental healing. In this context, they are often known as entheogens. Native American practitioners using mescaline-containing cacti (most notably peyote, San Pedro, and Peruvian torch) have reported success against alcoholism, and Mazatec practitioners routinely use psilocybin mushrooms for divination and healing. Ayahuasca, which contains the potent psychedelic DMT, is used in Peru and other parts of South America for spiritual and physical healing as well as in religious festivals.

Classical or serotonergic psychedelics (agonists for the 5-HT2A serotonin receptors) include LSD (also known as “acid”), psilocin (the active constituent of psilocybin mushrooms, commonly known as “magic mushrooms” or “shrooms”), mescaline (the active constituent of peyote), and DMT (the active constituent of ayahuasca and an endogenous compound produced in the human body).

This class of psychedelics includes the classical hallucinogens, including the lysergamides like LSD and LSA, tryptamines like psilocybin and DMT, and phenethylamines like mescaline and 2C-B. Many of these psychedelics cause remarkably similar effects, despite their different chemical structure. However, many users report that the three families have subjectively different qualities in the “feel” of the experience, which are difficult to describe. At lower doses, these include sensory alterations, such as the warping of surfaces, shape suggestibility, and color variations. Users often report intense colors that they have not previously experienced, and repetitive geometric shapes are common. Higher doses often cause intense and fundamental alterations of sensory perception, such as synesthesia or the experience of additional spatial or temporal dimensions.[10] Some compounds, such as 2C-B, have extremely tight “dose curves”, meaning the difference between a non-event and an overwhelming disconnection from reality can be very slight.[citation needed] There can be very substantial differences between the drugs, however. For instance, 5-MeO-DMT rarely produces the visual effects typical of other psychedelics and ibogaine (a ‘complex tryptamine’) is also an NMDA receptor antagonist and -opioid receptor agonist in addition to being an agonist for the 5-HT2A receptors, resulting in dissociative effects as well (see dissociatives below). Research published in journal “Cell Reports” states that Psychedelic drugs promote neural plasticity in rats and flies.[11]

Almost all antidepressant drugs, especially atypical ones like mirtazapine and trazodone, are 5-HT2A antagonists, from moderate to very strong, and thus often totally disrupts psychedelic effects. Furthermore, persons on chronic antidepressive medications virtually can’t get any effects from serotonergic psychedelic drugs even after discontinuing antidepressant drugs.[citation needed]

The empathogen-entactogens are phenethylamines of the MDxx class such as MDMA, MDEA, and MDA. Their effects are characterized by feelings of openness, euphoria, empathy, love, heightened self-awareness, and by mild audio and visual distortions (an overall enhancement of sensory experience is often reported). Their adoption by the rave subculture is probably due to the enhancement of the overall social and musical experience. MDA is atypical to this experience, often causing hallucinations and psychedelic effects in equal profundity to the chemicals in the 5-HT2A agonist category, but with substantially less mental involvement, and is both a serotonin releaser and 5-HT2A receptor agonist.

Certain dissociative drugs acting via NMDA antagonism are known to produce what some might consider psychedelic effects. The main differences between dissociative psychedelics and serotonergic hallucinogens are that the dissociatives cause more intense derealization and depersonalization.[12] For example, ketamine produces sensations of being disconnected from one’s body and that the surrounding environment is unreal, as well as perceptual alterations seen with other psychedelics.[13]

Salvia divinorum is a dissociative that is sometimes classified as an atypical psychedelic. The active molecule in the plant, salvinorin A, is a kappa opioid receptor agonist, working on a part of the brain that deals with pain. Activation of this receptor is also linked to the dysphoria sometimes experienced by users of opioids either therapeutically or recreationally. An unusual feature of S. divinorum is its high potency (dosage is in the microgram range) and extremely disorienting effects, which often include “entity contact”, complete loss of reality-perception and user’s experiencing their consciousness as being housed in different objects e.g. a pane of glass or a pencil. Additionally, ibotenic acid and muscimol, the active constituents of Amanita muscaria, may be regarded as psychedelic, dissociative or deliriant.

Despite many psychedelic drugs being non-addictive[14] and there being no evidence to support long term harm on mental health[15] many of these drugs have been declared illegal under the UN Convention on Psychotropic Substances of 1971. In addition, many countries have analogue acts that automatically forbid any drugs sharing similar chemical structures to common illicit substances regardless of whether they are harmful.

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Psychedelic drug – Wikipedia

Tim Ferriss: depression, psychedelics, and emotional …

I couldnt think of a better guest to kick this thing off. Tim is not only one of my closest friends, but also is the one who most persistently encouraged me to launch a podcast.

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In this episode, Tim talks both experientially and from his own deep dive into the literature of psychedelics and mental health. Tim is shifting his focus from investing in startups to funding experiments that he hopes will establish more reliable knowledge and therapeutic options for those suffering from anxiety, depression, and addiction.

If this topic even remotely interests you, I cant recommend Tims podcast with Michael Pollan, author of How to Change Your Mind, enough. (You should definitely read Pollans book as well.) Even if youve never had any exposure to psychedelics or their potential applications, I think youll find this subject matter really interesting, and I was very grateful for Tim to be so open and honest about his experiences.

Tim also shared his short list of acquired wisdom he returns to most reliably, which might be worth the price of admission alone.

What its like living in Austin. [01:00]

The differences between lifespan and healthspan. [08:00]

During childhood and adolescence, Tim believed he was not designed to be happy. [09:30]

Tims TED Talk and his close call with suicide. [11:15]

Why Tim wants to focus on discussing different facets of mental health on a first-hand basis. [15:15]

Whats the type of thinking that triggers Tims downward spirals? [17:15]

Why Tims changed his focus from investing in startups to investing in mental health. [18:00]

How self-talk can be your best friend or worst enemy. [20:00]

Why Tim thinks everyone, including Type A personalities, should try meditation. [23:00]

Why men, in general, are bad at dealing with depression. [31:00]

Peters (newly) most-gifted book, which is related to men and depression (I Dont Want To Talk About It by Terrence Real). (Peters previous #1 book: Mistakes Were Made [but not by me] by Carol Tavris and Elliot Aronson.) [32:45]

The benefits and drawbacks of self-talk. [35:00]

The need to treat ourselves as well as we treat others. Its womens version of the Golden Rule. Gloria Steinem [37:00]

How a couple of Tims podcasts (The Psychedelic Explorers Guide Risks, Micro-Dosing, Ibogaine, and More and Are Psychedelic Drugs the Next Medical Breakthrough? made Peter aware of the effectiveness of plants to treat patients. [38:30]

Peters first experience with psilocybin. [40:30]

What started Tims interest in psychedelics? [41:30]

Tims transformative experience with ayahuasca. [48:45]

How Tims experience and research led him to focus on furthering the science of psychedelics and mental health. [53:00]

How do you explain the ineffability of psychedelic experiences? [57:00]

What is ego dissolution, and how do you explain it? [1:00:00]

What are some of the meditation modalities, and meditation apps out there? Why can meditation be so hard to do, but worthwhile to stick with? [1:13:00]

Tim notes, The consistent program that you follow is better than the perfect program that you quit. [1:26:30]

Why has Tim made a big commitment (more than $1 million) to funding scientific research, and to psilocybin and MDMA research, in particular? [1:31:00]

The story of Katherine McCormick and the birth control pill, and what a small number of committed people can do to change the course of history. [1:34:30]

Why the FDA granted MDMA-assisted psychotherapy breakthrough therapy designation (which could expedite approval) for the treatment of PTSD, and how a Phase 3 clinical trial is in motion. [1:43:43]

Ibogaine and the treatment of opiate addiction. [1:48:30]

What is the Default Mode Network (DMN), how does it relate to mental health, and how do psychedelic compounds affect the DMN? [1:49:30]

Image credit: Homological scaffolds of brain functional networks (Petri et al., 2014)

Heres Michael Pollan explaining the DMN, and the side-by-side images in figure above, in How To Change Your MindIn a 2014 paper published in the Journal of the Royal Society Interface, the Imperial College team demonstrated how the usual lines of communications within the brain are radically reorganized when the default mode network goes off-line and the tide of entropy is allowed to rise. Using a scanning technique called magnetoencephalography, which maps electrical activity in the brain, the authors produced a map of the brains internal communications during normal waking consciousness and after an injection of psilocybin (shown [above]). In its normal state, shown on the left, the brains various networks (here depicted lining the circle, each represented by a different color) talk mostly to themselves, with a relatively few heavily trafficked pathways among them.

But when the brain operates under the influence of psilocybin, as shown on the right, thousands of new connections form, linking far-flung brain regions that during normal waking consciousness dont exchange much information. In effect, traffic is rerouted from a relatively small number of interstate highways onto myriad smaller roads linking a great many more destinations. The brain appears to become less specialized and more globally interconnected, with considerably more intercourse, or cross talk, among its various neighborhoods.

How MDMA, in the right setting, may help us clean up a very messy experience that did a lot of damage, Tim says. To help people to heal themselves in nonverbal ways. This is really key. Its very hard for people to talk their way out of something that they didnt talk their way into. [1:53:30]

Why has ibogaine gained the least traction in the US for treatment of opiate addiction? [2:00:00]

Tims first-hand experience with opiate addiction and overdoses. [2:06:30]

Unhappiness may be the single most important problem plaguing our civilization, and there are compounds that may be part of the solution. Is progress being made in terms of pushing through research and application? [2:13:30]

What does it take to reschedule a drug? [2:16:30]

The non-addictive potential of psychedelics. Food vs cocaine vs psilocybin. [2:18:00]

How Solve for Happy by Mo Gawdat has jumped into the #2 spot for most-gifted books from Peter. [2:23:50]

Peters most gifted or recommended books:

Tims most gifted or recommended books:

Was there anything not in Pollans book that Tim would have added? [2:25:00]

How Peter is very proud to be one of the Biggest Tools and where people can find Egg Boxing. [2:31:00]

From all the habits and tools that Tim has learned, what are the 3-5 things that he returns to most reliably? [2:33:00]

What advice would Tim give to his 20- or 30-year-old self? [2:36:00]

Tim Ferriss has been listed as one of Fast Companys Most Innovative Business People and one of Fortunes 40 under 40. He is an early-stage technology investor/advisor (Uber, Facebook, Shopify, Duolingo, Alibaba, and 50+ others) and the author of five #1 New York Times and Wall Street Journal bestsellers, including The 4-Hour Workweek and Tools of Titans: The Tactics, Routines, and Habits of Billionaires, Icons, and World-Class Performers. The Observer and other media have called Tim the Oprah of audio due to the influence of The Tim Ferriss Show podcast, which is the first business/interview podcast to exceed 200 million downloads.

Tim on Facebook: Tim Ferriss

Tim on Instagram: @timferriss

Tim on Twitter: @tferriss

Tims website: tim.blog

Tims podcast: tim.blog/podcast

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Tim Ferriss: depression, psychedelics, and emotional …

Astrophysics – Wikipedia

This article is about the use of physics and chemistry to determine the nature of astronomical objects. For the use of physics to determine their positions and motions, see Celestial mechanics. For the physical study of the largest-scale structures of the universe, see Physical cosmology. For the journal, see Astrophysics (journal).

Astrophysics is the branch of astronomy that employs the principles of physics and chemistry “to ascertain the nature of the astronomical objects, rather than their positions or motions in space”.[1][2] Among the objects studied are the Sun, other stars, galaxies, extrasolar planets, the interstellar medium and the cosmic microwave background.[3][4] Their emissions are examined across all parts of the electromagnetic spectrum, and the properties examined include luminosity, density, temperature, and chemical composition. Because astrophysics is a very broad subject, astrophysicists typically apply many disciplines of physics, including mechanics, electromagnetism, statistical mechanics, thermodynamics, quantum mechanics, relativity, nuclear and particle physics, and atomic and molecular physics.

In practice, modern astronomical research often involves a substantial amount of work in the realms of theoretical and observational physics. Some areas of study for astrophysicists include their attempts to determine: the properties of dark matter, dark energy, and black holes; whether or not time travel is possible, wormholes can form, or the multiverse exists; and the origin and ultimate fate of the universe.[3] Topics also studied by theoretical astrophysicists include: Solar System formation and evolution; stellar dynamics and evolution; galaxy formation and evolution; magnetohydrodynamics; large-scale structure of matter in the universe; origin of cosmic rays; general relativity and physical cosmology, including string cosmology and astroparticle physics.

Although astronomy is as ancient as recorded history itself, it was long separated from the study of terrestrial physics. In the Aristotelian worldview, bodies in the sky appeared to be unchanging spheres whose only motion was uniform motion in a circle, while the earthly world was the realm which underwent growth and decay and in which natural motion was in a straight line and ended when the moving object reached its goal. Consequently, it was held that the celestial region was made of a fundamentally different kind of matter from that found in the terrestrial sphere; either Fire as maintained by Plato, or Aether as maintained by Aristotle.[5][6]During the 17th century, natural philosophers such as Galileo,[7] Descartes,[8] and Newton[9] began to maintain that the celestial and terrestrial regions were made of similar kinds of material and were subject to the same natural laws.[10] Their challenge was that the tools had not yet been invented with which to prove these assertions.[11]

For much of the nineteenth century, astronomical research was focused on the routine work of measuring the positions and computing the motions of astronomical objects.[12][13] A new astronomy, soon to be called astrophysics, began to emerge when William Hyde Wollaston and Joseph von Fraunhofer independently discovered that, when decomposing the light from the Sun, a multitude of dark lines (regions where there was less or no light) were observed in the spectrum.[14] By 1860 the physicist, Gustav Kirchhoff, and the chemist, Robert Bunsen, had demonstrated that the dark lines in the solar spectrum corresponded to bright lines in the spectra of known gases, specific lines corresponding to unique chemical elements.[15] Kirchhoff deduced that the dark lines in the solar spectrum are caused by absorption by chemical elements in the Solar atmosphere.[16] In this way it was proved that the chemical elements found in the Sun and stars were also found on Earth.

Among those who extended the study of solar and stellar spectra was Norman Lockyer, who in 1868 detected bright, as well as dark, lines in solar spectra. Working with the chemist, Edward Frankland, to investigate the spectra of elements at various temperatures and pressures, he could not associate a yellow line in the solar spectrum with any known elements. He thus claimed the line represented a new element, which was called helium, after the Greek Helios, the Sun personified.[17][18]

In 1885, Edward C. Pickering undertook an ambitious program of stellar spectral classification at Harvard College Observatory, in which a team of woman computers, notably Williamina Fleming, Antonia Maury, and Annie Jump Cannon, classified the spectra recorded on photographic plates. By 1890, a catalog of over 10,000 stars had been prepared that grouped them into thirteen spectral types. Following Pickering’s vision, by 1924 Cannon expanded the catalog to nine volumes and over a quarter of a million stars, developing the Harvard Classification Scheme which was accepted for worldwide use in 1922.[19]

In 1895, George Ellery Hale and James E. Keeler, along with a group of ten associate editors from Europe and the United States,[20] established The Astrophysical Journal: An International Review of Spectroscopy and Astronomical Physics.[21] It was intended that the journal would fill the gap between journals in astronomy and physics, providing a venue for publication of articles on astronomical applications of the spectroscope; on laboratory research closely allied to astronomical physics, including wavelength determinations of metallic and gaseous spectra and experiments on radiation and absorption; on theories of the Sun, Moon, planets, comets, meteors, and nebulae; and on instrumentation for telescopes and laboratories.[20]

Around 1920, following the discovery of the Hertsprung-Russell diagram still used as the basis for classifying stars and their evolution, Arthur Eddington anticipated the discovery and mechanism of nuclear fusion processes in stars, in his paper The Internal Constitution of the Stars.[22][23] At that time, the source of stellar energy was a complete mystery; Eddington correctly speculated that the source was fusion of hydrogen into helium, liberating enormous energy according to Einstein’s equation E = mc2. This was a particularly remarkable development since at that time fusion and thermonuclear energy, and even that stars are largely composed of hydrogen (see metallicity), had not yet been discovered.[non-primary source needed]

In 1925 Cecilia Helena Payne (later Cecilia Payne-Gaposchkin) wrote an influential doctoral dissertation at Radcliffe College, in which she applied ionization theory to stellar atmospheres to relate the spectral classes to the temperature of stars.[24] Most significantly, she discovered that hydrogen and helium were the principal components of stars. Despite Eddington’s suggestion, this discovery was so unexpected that her dissertation readers convinced her to modify the conclusion before publication. However, later research confirmed her discovery.[25]

By the end of the 20th century, studies of astronomical spectra had expanded to cover wavelengths extending from radio waves through optical, x-ray, and gamma wavelengths.[26] In the 21st century it further expanded to include observations based on gravitational waves.

Observational astronomy is a division of the astronomical science that is concerned with recording data, in contrast with theoretical astrophysics, which is mainly concerned with finding out the measurable implications of physical models. It is the practice of observing celestial objects by using telescopes and other astronomical apparatus.

The majority of astrophysical observations are made using the electromagnetic spectrum.

Other than electromagnetic radiation, few things may be observed from the Earth that originate from great distances. A few gravitational wave observatories have been constructed, but gravitational waves are extremely difficult to detect. Neutrino observatories have also been built, primarily to study our Sun. Cosmic rays consisting of very high energy particles can be observed hitting the Earth’s atmosphere.

Observations can also vary in their time scale. Most optical observations take minutes to hours, so phenomena that change faster than this cannot readily be observed. However, historical data on some objects is available, spanning centuries or millennia. On the other hand, radio observations may look at events on a millisecond timescale (millisecond pulsars) or combine years of data (pulsar deceleration studies). The information obtained from these different timescales is very different.

The study of our very own Sun has a special place in observational astrophysics. Due to the tremendous distance of all other stars, the Sun can be observed in a kind of detail unparalleled by any other star. Our understanding of our own Sun serves as a guide to our understanding of other stars.

The topic of how stars change, or stellar evolution, is often modeled by placing the varieties of star types in their respective positions on the HertzsprungRussell diagram, which can be viewed as representing the state of a stellar object, from birth to destruction.

Theoretical astrophysicists use a wide variety of tools which include analytical models (for example, polytropes to approximate the behaviors of a star) and computational numerical simulations. Each has some advantages. Analytical models of a process are generally better for giving insight into the heart of what is going on. Numerical models can reveal the existence of phenomena and effects that would otherwise not be seen.[27][28]

Theorists in astrophysics endeavor to create theoretical models and figure out the observational consequences of those models. This helps allow observers to look for data that can refute a model or help in choosing between several alternate or conflicting models.

Theorists also try to generate or modify models to take into account new data. In the case of an inconsistency, the general tendency is to try to make minimal modifications to the model to fit the data. In some cases, a large amount of inconsistent data over time may lead to total abandonment of a model.

Topics studied by theoretical astrophysicists include: stellar dynamics and evolution; galaxy formation and evolution; magnetohydrodynamics; large-scale structure of matter in the universe; origin of cosmic rays; general relativity and physical cosmology, including string cosmology and astroparticle physics. Astrophysical relativity serves as a tool to gauge the properties of large scale structures for which gravitation plays a significant role in physical phenomena investigated and as the basis for black hole (astro)physics and the study of gravitational waves.

Some widely accepted and studied theories and models in astrophysics, now included in the Lambda-CDM model, are the Big Bang, cosmic inflation, dark matter, dark energy and fundamental theories of physics. Wormholes are examples of hypotheses which are yet to be proven (or disproven).

The roots of astrophysics can be found in the seventeenth century emergence of a unified physics, in which the same laws applied to the celestial and terrestrial realms.[10] There were scientists who were qualified in both physics and astronomy who laid the firm foundation for the current science of astrophysics. In modern times, students continue to be drawn to astrophysics due to its popularization by the Royal Astronomical Society and notable educators such as prominent professors Lawrence Krauss, Subrahmanyan Chandrasekhar, Stephen Hawking, Hubert Reeves, Carl Sagan and Neil deGrasse Tyson. The efforts of the early, late, and present scientists continue to attract young people to study the history and science of astrophysics.[29][30][31]

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Astrophysics – Wikipedia

NASA Astrophysics | Science Mission Directorate

In the Science Mission Directorate (SMD), the Astrophysics division studies the universe.The science goals of the SMD Astrophysics Division are breathtaking: we seek to understand the universe and our place in it. We are starting to investigate the very moment of creation of the universe and are close to learning the full history of stars and galaxies. We are discovering how planetary systems form and how environments hospitable for life develop. And we will search for the signature of life on other worlds, perhaps to learn that we are not alone.

NASA’s goal in Astrophysics is to “Discover how the universe works, explore how it began and evolved, and search for life on planets around other stars.” Three broad scientific questions emanate from these goals.

Astrophysics comprises of three focused and two cross-cutting programs. These focused programs provide an intellectual framework for advancing science and conducting strategic planning. They include:

The Astrophysics current missions include three of the Great Observatories originally planned in the 1980s and launched over the past 28 years. The current suite of operational Great Observatories include the Hubble Space Telescope, the Chandra X-ray Observatory, and the Spitzer Space Telescope. Additionally, the Fermi Gamma-ray Space Telescope explores the high-energy end of the spectrum. Innovative Explorer missions, such as the Neil Gehrels Swift Observatory, NuSTAR, TESS, as well as Mission of Opportunity NICER, complement the Astrophysics strategic missions. SOFIA, an airborne observatory for infrared astronomy, is in its operational phase and the Kepler mission is engaged in K2 extended mission operations. All of the missions together account for much of humanity’s accumulated knowledge of the heavens. Many of these missions have achieved their prime science goals, but continue to produce spectacular results in their extended operations.

NASA-funded investigators also participate in observations, data analysis and developed instruments for the astrophysics missions of our international partners, including ESA’s XMM-Newton.

The near future will be dominated by several missions. Currently in development, with especially broad scientific utility, is the James Webb Space Telescope. Also in work are detectors for ESA’s Euclid mission and hardware for JAXA’s XRISM (X-Ray Imaging and Spectroscopy, previously named XARM) to provide breakthroughs in the study of structure formation of the universe, outflows from galaxy nuclei, and dark matter.

Completing the missions in development, supporting the operational missions, and funding the research and analysis programs will consume most of the Astrophysics Division resources.

In February 2016, NASA formally started the top Astro2010 decadal recommendation, the Wide Field Infrared Survey Telescope (WFIRST). WFIRST will aid researchers in their efforts to unravel the secrets of dark energy and dark matter, and explore the evolution of the cosmos. It will also discover new worlds outside our solar system and advance the search for worlds that could be suitable for life.

In January 2017, NASA selected the new Small Explorer (SMEX) mission IXPE (Imaging X-ray Polarimetry Explorer) which uses the polarization state of light from astrophysical sources to provide insight into our understanding of X-ray production in objects such as neutron stars and pulsar wind nebulae, as well as stellar and supermassive black holes.

In March 2017, NASA selected the Explorer Mission of Opportunity GUSTO (Galactic/Extragalactic ULDB Spectroscopic Terahertz Observatory) to measure emissions from the interstellar medium to help scientists determine the life cycle of interstellar gas in our Milky Way, witness the formation and destruction of star-forming clouds, and understand the dynamics and gas flow in the vicinity of the center of our galaxy.

Since the 2001 decadal survey, the way the universe is viewed has changed dramatically. More than 3400 planets have been discovered orbiting distant stars. Black holes are now known to be present at the center of most galaxies, including the Milky Way galaxy. The age, size and shape of the universe have been mapped based on the primordial radiation left by the big bang. And it has been learned that most of the matter in the universe is dark and invisible, and the universe is not only expanding, but accelerating in an unexpected way.

For the long term future, the Astrophysics goals will be guided based on the results of the 2010 Decadal survey New Worlds, New Horizons in Astronomy and Astrophysics. The priority science objectives chosen by the survey committee include: searching for the first stars, galaxies, and black holes; seeking nearby habitable planets; and advancing understanding of the fundamental physics of the universe.In 2016 the New Worlds, New Horizons: A Midterm Assessment was released.

In 2012 the Astrophysics Implementation Plan was released (updated in 2014 and again in 2016) which describes the activities currently being undertaken in response to the decadal survey recommendations within the current budgetary constraints.

The Astrophysics roadmap Enduring Quests, Daring Visions was developed by a task force of the Astrophysics Subcommittee (APS) in 2013. The Roadmap presents a 30-year vision for astrophysics using the most recent decadal survey as the starting point.

Work on the upcoming 2020 decadal survey has commenced. Please visit the “2020 Decadal Planning” page for additional information about the Large Mission and Probe Mission concept studies currently underway.

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NASA Astrophysics | Science Mission Directorate

Entheogen – Wikipedia

An entheogen is a class of psychoactive substances that induce any type of spiritual experience aimed at development.[2] The term entheogen is often chosen to contrast recreational use of the same drugs.

The religious, shamanic, or spiritual significance of entheogens is well established in anthropological and modern contexts; entheogens have traditionally been used to supplement many diverse practices geared towards achieving transcendence, including white and black magic, sensory deprivation, divinatory, meditation, yoga, prayer, trance, rituals, chanting, hymns like peyote songs, and drumming. In the 1960s the hippie movement escalated its use to psychedelic art, binaural beats, sensory deprivation tanks, music, and rave parties.

The neologism entheogen was coined in 1979 by a group of ethnobotanists and scholars of mythology (Carl A. P. Ruck, Jeremy Bigwood, Danny Staples, Richard Evans Schultes, Jonathan Ott and R. Gordon Wasson). The term is derived from two words of Ancient Greek, (ntheos) and (gensthai). The adjective entheos translates to English as “full of the god, inspired, possessed”, and is the root of the English word “enthusiasm.” The Greeks used it as a term of praise for poets and other artists. Genesthai means “to come into being.” Thus, an entheogen is a drug that causes one to become inspired or to experience feelings of inspiration, often in a religious or “spiritual” manner.[3]

Entheogen was coined as a replacement for the terms hallucinogen and psychedelic. Hallucinogen was popularized by Aldous Huxley’s experiences with mescaline, which were published as The Doors of Perception in 1954. Psychedelic, in contrast, is a Greek neologism for “mind manifest”, and was coined by psychiatrist Humphry Osmond; Huxley was a volunteer in experiments Osmond was conducting on mescaline.

Ruck et al. argued that the term hallucinogen was inappropriate owing to its etymological relationship to words relating to delirium and insanity. The term psychedelic was also seen as problematic, owing to the similarity in sound to words pertaining to psychosis and also due to the fact that it had become irreversibly associated with various connotations of 1960s pop culture. In modern usage entheogen may be used synonymously with these terms, or it may be chosen to contrast with recreational use of the same drugs. The meanings of the term entheogen were formally defined by Ruck et al.:

In a strict sense, only those vision-producing drugs that can be shown to have figured in shamanic or religious rites would be designated entheogens, but in a looser sense, the term could also be applied to other drugs, both natural and artificial, that induce alterations of consciousness similar to those documented for ritual ingestion of traditional entheogens.

Entheogens have been used by indigenous peoples for thousands of years. Some countries have legislation that allows for traditional entheogen use. However, in the mid-20th century, after the discovery of LSD, and the intervention of psychedelic therapy, the term entheogen, invented in 1979, later became an umbrella term used to include artificial drugs, alternative medical treatment, and spiritual practices, whether or not in a formal religious or traditional structure.

R. Gordon Wasson and Giorgio Samorini have proposed several examples of the cultural use of entheogens that are found in the archaeological record.[7][8] Hemp seeds discovered by archaeologists at Pazyryk suggest early ceremonial practices by the Scythians occurred during the 5th to 2nd century BC, confirming previous historical reports by Herodotus.[citation needed][9]

There now exist many synthetic drugs with similar psychoactive properties, many derived from the aforementioned plants. Many pure active compounds with psychoactive properties have been isolated from these respective organisms and chemically synthesized, including mescaline, psilocybin, DMT, salvinorin A, ibogaine, ergine, and muscimol.

Semi-synthetic (e.g., LSD) and synthetic drugs (e.g., DPT and 2C-B used by the Sangoma) have also been developed. Alexander Shulgin developed hundreds of entheogens in PiHKAL and TiHKAL. Most of the drugs in PiHKAL are synthetic.

Entheogens used by movements includes biotas like peyote (Native American Church), extracts like Ayahuasca (Santo Daime, Unio do Vegetal), the semi-synthetic drug LSD (Neo-American Church), and synthetic drugs like DPT (Temple of the True Inner Light) and 2C-B (Sangoma[11]).

Both Santo Daime and Unio do Vegetal now have members and churches throughout the world.

Psychedelic therapy refers to therapeutic practices involving the use of psychedelic drugs, particularly serotonergic psychedelics such as LSD, psilocybin, DMT, mescaline, and 2C-i, primarily to assist psychotherapy.

MAPS has pursued a number of other research studies examining the effects of psychedelics administered to human subjects. These studies include, but are not limited to, studies of Ayahuasca, DMT, ibogaine, ketamine, LSA, LSD, MDE, MDMA, mescaline, peyote, psilocybin, Salvia divinorum and conducted multi-drug studies as well as cross cultural and meta-analysis research.[12]

Drugs, including some that cause physical dependence, have been used with entheogenic intention, mostly in ancient times, like alcohol. Common recreational drugs that cause chemical dependence have a history of entheogenic use, perhaps because their users could not access traditional entheogens, as shamans, considering non-visioning uses of their entheogens as hedonistic, were very secretive with them.[citation needed]

Alcohol has sometimes been invested with religious significance.

In ancient Celtic religion, Sucellus or Sucellos was the god of agriculture, forests and alcoholic drinks of the Gauls.

Ninkasi is the ancient Sumerian tutelary goddess of beer.[13]

In the ancient Greco-Roman religion, Dionysos (or Bacchus) was the god of the grape harvest, winemaking and wine, of ritual madness and ecstasy, of merry making and theatre. The original rite of Dionysus is associated with a wine cult and he may have been worshipped as early as c. 15001100 BC by Mycenean Greeks. The Dionysian Mysteries were a ritual of ancient Greece and Rome which used intoxicants and other trance-inducing techniques (like dance and music) to remove inhibitions and social constraints, liberating the individual to return to a natural state. In his Laws, Plato said that alcoholic drinking parties should be the basis of any educational system, because the alcohol allows relaxation of otherwise fixed views. The Symposium (literally, ‘drinking together’) was a dramatised account of a drinking party where the participants debated the nature of love.

In the Homeric Hymn to Demeter, a cup of wine is offered to Demeter which she refuses, instead insisting upon a potion of barley, water, and glechon, known as the ceremonial drink Kykeon, an essential part of the Mysteries. The potion has been hypothesized to be an ergot derivative from barley, similar to LSD.[14]

Egyptian pictographs clearly show wine as a finished product around 4000 BC. Osiris, the god who invented beer and brewing, was worshiped throughout the country. The ancient Egyptians made at least 24 types of wine and 17 types of beer. These beverages were used for pleasure, nutrition, rituals, medicine, and payments. They were also stored in the tombs of the deceased for use in the afterlife.[15] The Osirian Mysteries paralleled the Dionysian, according to contemporary Greek and Egyptian observers. Spirit possession involved liberation from civilization’s rules and constraints. It celebrated that which was outside civilized society and a return to the source of being, which would later assume mystical overtones. It also involved escape from the socialized personality and ego into an ecstatic, deified state or the primal herd (sometimes both).

Some scholars[who?] have postulated that pagan religions actively promoted alcohol and drunkenness as a means of fostering fertility. Alcohol was believed to increase sexual desire and make it easier to approach another person for sex.

Chgyam Trungpa Rinpoche introduced “Mindful Drinking” to the West when he fled Tibet.[16][17]

The present day Arabic word for alcohol appears in The Qur’an (in verse 37:47) as al-awl, properly meaning “spirit” or “demon”, in the sense of “the thing that gives the wine its headiness.”[citation needed]

Many Christian denominations use wine in the Eucharist or Communion and permit alcohol consumption in moderation. Other denominations use unfermented grape juice in Communion; they either voluntarily abstain from alcohol or prohibit it outright.[citation needed]

Judaism uses wine on Shabbat and some holidays for Kiddush as well as more extensively in the Passover ceremony and other religious ceremonies. The secular consumption of alcohol is allowed. Some Jewish texts, e.g., the Talmud, encourage moderate drinking on holidays (such as Purim) in order to make the occasion more joyous.[citation needed]

Bah’s are forbidden to drink alcohol or to take drugs, unless prescribed by doctors. Accordingly, the sale and trafficking of such substances is also forbidden. Smoking is discouraged but not prohibited.

Entheogens have been used by individuals to pursue spiritual goals such as divination, ego death, egolessness, faith healing, psychedelic therapy and spiritual formation.[18]

“Don Alejandro (a Mazatecan shaman) taught me that the visionary experiences are much more important than the plants and drugs that produce them. He no longer needed to take the vision-inducing plants for his journeys.”[19]

There are also instances where people have been given entheogens without their knowledge or consent (e.g., tourists in Ayahuasca),[20] as well as attempts to use such drugs in other contexts, such as cursing, psychochemical weaponry, psychological torture, brainwashing and mind control; CIA experiments with LSD were used in Project MKUltra, and controversial entheogens like alcohol are often mentioned in context of bread and circuses.

In some areas, there are purported malevolent sorcerers who masquerade as real shamans and who entice tourists to drink ayahuasca in their presence. Shamans believe one of the purposes for this is to steal one’s energy and/or power, of which they believe every person has a limited stockpile.[21]

The Native American Church (NAC) is also known as Peyotism and Peyote Religion. Peyotism is a Native American religion characterized by mixed traditional as well as Protestant beliefs and by sacramental use of the entheogen peyote.

The Peyote Way Church of God believe that “Peyote is a holy sacrament, when taken according to our sacramental procedure and combined with a holistic lifestyle”.[22]

Some religions forbid, discourage, or restrict the drinking of alcoholic beverages. These include Islam, Jainism, the Bah’ Faith, The Church of Jesus Christ of Latter-day Saints (LDS Church), the Seventh-day Adventist Church, the Church of Christ, Scientist, the United Pentecostal Church International, Theravada, most Mahayana schools of Buddhism, some Protestant denominations of Christianity, some sects of Taoism (Five Precepts and Ten Precepts), and Hinduism.

The Pali Canon, the scripture of Theravada Buddhism, depicts refraining from alcohol as essential to moral conduct because intoxication causes a loss of mindfulness. The fifth of the Five Precepts states, “Sur-meraya-majja-pamdahn verama sikkhpada samdiymi.” In English: “I undertake to refrain from meraya and majja (the two fermented drinks used in the place and time of writing) to heedless intoxication.” Although the Fifth Precept only names a specific wine and cider, this has traditionally been interpreted to mean all alcoholic beverages. Technically, this prohibition does also not even include light to moderate drinking, only to the point of drunkenness. It also doesn’t include other mind-altering drugs, but Buddhist tradition includes all intoxicants. The canon does not suggest that alcohol is evil but believes that the carelessness produced by intoxication creates bad karma. Therefore, any drug (beyond tea or mild coffee) that affects one’s mindfulness be considered by some to be covered by this prohibition.[citation needed]

Many Christian denominations disapprove of the use of most illicit drugs. The early history of the Church, however, was filled with a variety of drug use, recreational and otherwise.[23]

The primary advocate of a religious use of cannabis plant in early Judaism was Sula Benet, also called Sara Benetowa, a Polish anthropologist, who claimed in 1967 that the plant kaneh bosm – mentioned five times in the Hebrew Bible, and used in the holy anointing oil of the Book of Exodus, was in fact cannabis.[24] The Ethiopian Zion Coptic Church confirmed it as a possible valid interpretation.[25]The lexicons of Hebrew and dictionaries of plants of the Bible such as by Michael Zohary (1985), Hans Arne Jensen (2004) and James A. Duke (2010) and others identify the plant in question as either Acorus calamus or Cymbopogon citratus.[26] Kaneh-bosm is listed as an incense in the Old Testament.

Rabbi Zalman Schachter-Shalomi (founder of Jewish Renewal) and Richard Alpert (later known as Ram Dass) were influential early Jewish explorers of the connections between hallucinogenics and spirituality, from the early 1960s onwards.

It is generally held by academics specializing in the archaeology and paleobotany of Ancient Israel, and those specializing in the lexicography of the Hebrew Bible that cannabis is not documented or mentioned in early Judaism. Against this some popular writers have argued that there is evidence for religious use of cannabis in the Hebrew Bible,[27][28] although this hypothesis and some of the specific case studies (e.g., John Allegro in relation to Qumran, 1970) have been “widely dismissed as erroneous, others continue”.[29]

According to The Living Torah, cannabis may have been one of the ingredients of the holy anointing oil mentioned in various sacred Hebrew texts.[30] The herb of interest is most commonly known as kaneh-bosm (Hebrew: -). This is mentioned several times in the Old Testament as a bartering material, incense, and an ingredient in holy anointing oil used by the high priest of the temple. Although Chris Bennett’s research in this area focuses on cannabis, he mentions evidence suggesting use of additional visionary plants such as henbane, as well.[31]

The Septuagint translates kaneh-bosm as calamus, and this translation has been propagated unchanged to most later translations of the old testament. However, Polish anthropologist Sula Benet published etymological arguments that the Aramaic word for hemp can be read as kannabos and appears to be a cognate to the modern word ‘cannabis’,[32] with the root kan meaning reed or hemp and bosm meaning fragrant. Both cannabis and calamus are fragrant, reedlike plants containing psychotropic compounds.

In his research, Professor Dan Merkur points to significant evidence of an awareness within the Jewish mystical tradition recognizing manna as an entheogen, thereby substantiating with rabbinic texts theories advanced by the superficial biblical interpretations of Terence McKenna, R. Gordon Wasson and other ethnomycologists.

Although philologist John Marco Allegro has suggested that the self-revelation and healing abilities attributed to the figure of Jesus may have been associated with the effects of the plant medicines, this evidence is dependent on pre-Septuagint interpretation of Torah and Tenach. Allegro was the only non-Catholic appointed to the position of translating the Dead Sea scrolls. His extrapolations are often the object of scorn due to Allegro’s non-mainstream theory of Jesus as a mythological personification of the essence of a “psychoactive sacrament”. Furthermore, they conflict with the position of the Catholic Church with regard to transubstantiation and the teaching involving valid matter, form, and drug that of bread and wine (bread does not contain psychoactive drugs, but wine contains ethanol). Allegro’s book The Sacred Mushroom and the Cross relates the development of language to the development of myths, religions, and cultic practices in world cultures. Allegro believed he could prove, through etymology, that the roots of Christianity, as of many other religions, lay in fertility cults, and that cult practices, such as ingesting visionary plants (or “psychedelics”) to perceive the mind of God, persisted into the early Christian era, and to some unspecified extent into the 13th century with reoccurrences in the 18th century and mid-20th century, as he interprets the Plaincourault chapel’s fresco to be an accurate depiction of the ritual ingestion of Amanita muscaria as the Eucharist.[citation needed]

The historical picture portrayed by the Entheos journal is of fairly widespread use of visionary plants in early Christianity and the surrounding culture, with a gradual reduction of use of entheogens in Christianity.[33] R. Gordon Wasson’s book Soma prints a letter from art historian Erwin Panofsky asserting that art scholars are aware of many “mushroom trees” in Christian art.[34]

The question of the extent of visionary plant use throughout the history of Christian practice has barely been considered yet by academic or independent scholars. The question of whether visionary plants were used in pre-Theodosius Christianity is distinct from evidence that indicates the extent to which visionary plants were utilized or forgotten in later Christianity, including heretical or quasi- Christian groups,[35] and the question of other groups such as elites or laity within orthodox Catholic practice.[36]

Daniel Merkur at the University of Toronto contends that a minority of Christian hermits and mystics could possibly have used entheogens, in conjunction with fasting, meditation, and prayer.[citation needed]

According to R.C. Parker, “The use of entheogens in the Vajrayana tradition has been documented by such scholars as Ronald M Davidson, William George Stablein, Bulcsu Siklos, David B. Gray, Benoytosh Bhattacharyya, Shashibhusan Das Gupta, Francesca Fremantle, Shinichi Tsuda, David Gordon White, Rene de Nebesky-Wojkowitz, James Francis Hartzell, Edward Todd Fenner, Ian Baker, Dr. Pasang Yonten Arya and numerous others.” These scholars have established entheogens were used in Vajrayana (in a limited context) as well as in Tantric Saivite traditions. The major entheogens in the Vajrayana Anuttarayoga Tantra tradition are cannabis and Datura which were used in various pills, ointments, and elixirs. Several tantras within Vajrayana specifically mention these entheogens and their use, including the Laghusamvara-tantra (aka Cakrasavara Tantra), Samputa-tantra, Samvarodaya-tantra, Mahakala-tantra, Guhyasamaja-tantra, Vajramahabhairava-tantra, and the Krsnayamari-tantra.[37] In the Cakrasavara Tantra, the use of entheogens is coupled with mediation practices such as the use of a mandala of the Heruka meditation deity (yidam) and visualization practices which identify the yidam’s external body and mandala with one’s own body and ‘internal mandala’.[38]

It has also been proposed by Scott Hajicek-Dobberstein that the Amanita muscaria mushroom was used by the Tantric Buddhist mahasiddha tradition of the 8th to 12th century.[39]

In the West, some modern Buddhist teachers have written on the usefulness of psychedelics. The Buddhist magazine Tricycle devoted their entire fall 1996 edition to this issue.[40] Some teachers such as Jack Kornfield have acknowledged the possibility that psychedelics could complement Buddhist practice, bring healing and help people understand their connection with everything which could lead to compassion.[41] Kornfield warns however that addiction can still be a hindrance. Other teachers such as Michelle McDonald-Smith expressed views which saw entheogens as not conductive to Buddhist practice (“I don’t see them developing anything”).[42]

Entheogens have been used in various ways, e.g., as part of established religious rituals, as aids for personal spiritual development (“plant teachers”),[43][44] as recreational drugs, and for medical and therapeutic use. The use of entheogens in human cultures is nearly ubiquitous throughout recorded history.

Naturally occurring entheogens such as psilocybin and DMT (in the preparation ayahuasca), were, for the most part, discovered and used by older cultures, as part of their spiritual and religious life, as plants and agents that were respected, or in some cases revered for generations and may be a tradition that predates all modern religions as a sort of proto-religious rite.

One of the most widely used entheogens is cannabis, entheogenic use of cannabis has been used in regions such as China, Europe, and India, and, in some cases, for thousands of years. It has also appeared as a part of religions and cultures such as the Rastafari movement, the Sadhus of Hinduism, the Scythians, Sufi Islam, and others.

The best-known entheogen-using culture of Africa is the Bwitists, who used a preparation of the root bark of Tabernanthe iboga.[45] Although the ancient Egyptians may have been using the sacred blue lily plant in some of their religious rituals or just symbolically, it has been suggested that Egyptian religion once revolved around the ritualistic ingestion of the far more psychoactive Psilocybe cubensis mushroom, and that the Egyptian White Crown, Triple Crown, and Atef Crown were evidently designed to represent pin-stages of this mushroom.[46] There is also evidence for the use of psilocybin mushrooms in Ivory Coast.[47] Numerous other plants used in shamanic ritual in Africa, such as Silene capensis sacred to the Xhosa, are yet to be investigated by western science. A recent revitalization has occurred in the study of southern African psychoactives and entheogens (Mitchell and Hudson 2004; Sobiecki 2002, 2008, 2012).[48]

The artificial drug 2C-B is used as entheogen by the Sangoma, Nyanga, and Amagqirha people over their traditional plants; they refer to the chemical as Ubulawu Nomathotholo, which roughly translates to “Medicine of the Singing Ancestors”.[49][50][51]

Entheogens have played a pivotal role in the spiritual practices of most American cultures for millennia. The first American entheogen to be subject to scientific analysis was the peyote cactus (Lophophora williamsii). For his part, one of the founders of modern ethno-botany, the late-Richard Evans Schultes of Harvard University documented the ritual use of peyote cactus among the Kiowa, who live in what became Oklahoma. While it was used traditionally by many cultures of what is now Mexico, in the 19th century its use spread throughout North America, replacing the deadly toxic mescal bean (Calia secundiflora) who are questioned to be an entheogen at all. Other well-known entheogens used by Mexican cultures include the alcoholic Aztec sacrament, pulque, ritual tobacco (known as ‘picietl’ to the Aztecs, and ‘sikar’ to the Maya (from where the word ‘cigar’ derives)), psilocybin mushrooms, morning glories (Ipomoea tricolor and Turbina corymbosa), and Salvia divinorum.

Entheogens also play an important role in contemporary religious movements such as the Rastafari movement and the Church of the Universe.

Datura wrightii is sacred to some Native Americans and has been used in ceremonies and rites of passage by Chumash, Tongva, and others. Among the Chumash, when a boy was 8 years old, his mother would give him a preparation of momoy to drink. This supposed spiritual challenge should help the boy develop the spiritual wellbeing that is required to become a man. Not all of the boys undergoing this ritual survived.[52] Momoy was also used to enhance spiritual wellbeing among adults . For instance, during a frightening situation, such as when seeing a coyote walk like a man, a leaf of momoy was sucked to help keep the soul in the body.

The indigenous peoples of Siberia (from whom the term shaman was borrowed) have used Amanita muscaria as an entheogen.

In Hinduism, Datura stramonium and cannabis have been used in religious ceremonies, although the religious use of datura is not very common, as the primary alkaloids are strong deliriants, which causes serious intoxication with unpredictable effects.

Also, the ancient drink Soma, mentioned often in the Vedas, appears to be consistent with the effects of an entheogen. In his 1967 book, Wasson argues that Soma was Amanita muscaria. The active ingredient of Soma is presumed by some to be ephedrine, an alkaloid with stimulant properties derived from the soma plant, identified as Ephedra pachyclada. However, there are also arguments to suggest that Soma could have also been Syrian rue, cannabis, Atropa belladonna, or some combination of any of the above plants.[citation needed]

Fermented honey, known in Northern Europe as mead, was an early entheogen in Aegean civilization, predating the introduction of wine, which was the more familiar entheogen of the reborn Dionysus and the maenads. Its religious uses in the Aegean world are bound up with the mythology of the bee.

Dacians were known to use cannabis in their religious and important life ceremonies, proven by discoveries of large clay pots with burnt cannabis seeds in ancient tombs and religious shrines. Also, local oral folklore and myths tell of ancient priests that dreamed with gods and walked in the smoke. Their names, as transmitted by Herodotus, were “kap-no-batai” which in Dacian was supposed to mean “the ones that walk in the clouds”.

The growth of Roman Christianity also saw the end of the two-thousand-year-old tradition of the Eleusinian Mysteries, the initiation ceremony for the cult of Demeter and Persephone involving the use of a drug known as kykeon. The term ‘ambrosia’ is used in Greek mythology in a way that is remarkably similar to the Soma of the Hindus as well.

A theory that natural occurring gases like ethylene used by inhalation may have played a role in divinatory ceremonies at Delphi in Classical Greece received popular press attention in the early 2000s, yet has not been conclusively proven.[53]

Mushroom consumption is part of the culture of Europeans in general, with particular importance to Slavic and Baltic peoples. Some academics consider that using psilocybin- and or muscimol-containing mushrooms was an integral part of the ancient culture of the Rus’ people.[54]

It has been suggested that the ritual use of small amounts of Syrian rue is an artifact of its ancient use in higher doses as an entheogen (possibly in conjunction with DMT containing acacia).[citation needed]

Philologist John Marco Allegro has argued in his book The Sacred Mushroom and the Cross that early Jewish and Christian cultic practice was based on the use of Amanita muscaria, which was later forgotten by its adherents. Allegro’s hypothesis is that Amanita use was sacred knowledge kept only by high figures to hide the true beginnings of the Christian cult, seems supported by his own view that the Plaincourault Chapel shows evidence of Christian amanita use in the 13th century.[55]

In general, indigenous Australians are thought not to have used entheogens, although there is a strong barrier of secrecy surrounding Aboriginal shamanism, which has likely limited what has been told to outsiders. A plant that the Australian Aboriginals used to ingest is called Pitcheri, which is said to have a similar effect to that of coca.Pitcheri was made from the bark of the shrub Duboisia myoporoides. This plant is now grown commercially and is processed to manufacture an eye medication.There are no known uses of entheogens by the Mori of New Zealand aside from a variant species of kava.[56] Natives of Papua New Guinea are known to use several species of entheogenic mushrooms (Psilocybe spp, Boletus manicus).[57]

Kava or kava kava (Piper Methysticum) has been cultivated for at least 3000 years by a number of Pacific island-dwelling peoples. Historically, most Polynesian, many Melanesian, and some Micronesian cultures have ingested the psychoactive pulverized root, typically taking it mixed with water. In these traditions, taking kava is believed to facilitate contact with the spirits of the dead, especially relatives and ancestors.[58]

Studies such as Timothy Leary’s Marsh Chapel Experiment and Roland Griffiths’ psilocybin studies at Johns Hopkins have documented reports of mystical/spiritual/religious experiences from participants who were administered psychoactive drugs in controlled trials.[59] Ongoing research is limited due to widespread drug prohibition.

Notable early testing of the entheogenic experience includes the Marsh Chapel Experiment, conducted by physician and theology doctoral candidate, Walter Pahnke, under the supervision of Timothy Leary and the Harvard Psilocybin Project. In this double-blind experiment, volunteer graduate school divinity students from the Boston area almost all claimed to have had profound religious experiences subsequent to the ingestion of pure psilocybin. In 2006, a more rigorously controlled experiment was conducted at Johns Hopkins University, and yielded similar results.[60] To date there is little peer-reviewed research on this subject, due to ongoing drug prohibition and the difficulty of getting approval from institutional review boards.[61]

Furthermore, scientific studies on entheogens present some significant challenges to investigators, including philosophical questions relating to ontology, epistemology and objectivity.[62]

Between 2011 and 2012, the Australian Federal Government was considering changes to the Australian Criminal Code that would classify any plants containing any amount of DMT as “controlled plants”.[63]DMT itself was already controlled under current laws. The proposed changes included other similar blanket bans for other substances, such as a ban on any and all plants containing Mescaline or Ephedrine. The proposal was not pursued after political embarrassment on realisation that this would make the official Floral Emblem of Australia, Acacia pycnantha (Golden Wattle), illegal. The Therapeutic Goods Administration and federal authority had considered a motion to ban the same, but this was withdrawn in May 2012 (as DMT may still hold potential entheogenic value to native and/or religious peoples).[64]

In 1963 in Sherbert v. Verner the Supreme Court established the Sherbert Test, which consists of four criteria that are used to determine if an individual’s right to religious free exercise has been violated by the government. The test is as follows:

For the individual, the court must determine

If these two elements are established, then the government must prove

This test was eventually all-but-eliminated in Employment Division v. Smith 494 U.S. 872 (1990) which held that a “neutral law of general applicability” was not subject to the test. Congress resurrected it for the purposes of federal law in the federal Religious Freedom Restoration Act (RFRA) of 1993.

In City of Boerne v. Flores, 521 U.S. 507 (1997) RFRA was held to trespass on state sovereignty, and application of the RFRA was essentially limited to federal law enforcement. In Gonzales v. O Centro Esprita Beneficente Unio do Vegetal, 546 U.S. 418 (2006), a case involving only federal law, RFRA was held to permit a church’s use of a DMT-containing tea for religious ceremonies.

Some states have enacted State Religious Freedom Restoration Acts intended to mirror the federal RFRA’s protections.

Peyote is listed by the United States DEA as a Schedule I controlled substance. However, practitioners of the Peyote Way Church of God, a Native American religion, perceive the regulations regarding the use of peyote as discriminating, leading to religious discrimination issues regarding about the U.S. policy towards drugs. As the result of Peyote Way Church of God, Inc. v. Thornburgh the American Indian Religious Freedom Act of 1978 was passed. This federal statute allow the “Traditional Indian religious use of the peyote sacrament,” exempting only use by Native American persons.

Although entheogens are taboo and most of them are officially prohibited in Christian and Islamic societies, their ubiquity and prominence in the spiritual traditions of various other cultures is unquestioned. “The spirit, for example, need not be chemical, as is the case with the ivy and the olive: and yet the god was felt to be within them; nor need its possession be considered something detrimental, like drugged, hallucinatory, or delusionary: but possibly instead an invitation to knowledge or whatever good the god’s spirit had to offer.”[65]

Most of the well-known modern examples, such as peyote, psilocybin mushrooms, and morning glories are from the native cultures of the Americas. However, it has also been suggested that entheogens played an important role in ancient Indo-European culture, for example by inclusion in the ritual preparations of the Soma, the “pressed juice” that is the subject of Book 9 of the Rig Veda. Soma was ritually prepared and drunk by priests and initiates and elicited a paean in the Rig Veda that embodies the nature of an entheogen:

Splendid by Law! declaring Law, truth speaking, truthful in thy works, Enouncing faith, King Soma!… O [Soma] Pavmana (mind clarifying), place me in that deathless, undecaying world wherein the light of heaven is set, and everlasting lustre shines…. Make me immortal in that realm where happiness and transports, where joy and felicities combine…

The kykeon that preceded initiation into the Eleusinian Mysteries is another entheogen, which was investigated (before the word was coined) by Carl Kernyi, in Eleusis: Archetypal Image of Mother and Daughter. Other entheogens in the Ancient Near East and the Aegean include the opium poppy, datura, and the unidentified “lotus” (likely the sacred blue lily) eaten by the Lotus-Eaters in the Odyssey and Narcissus.

According to Ruck, Eyan, and Staples, the familiar shamanic entheogen that the Indo-Europeans brought knowledge of was Amanita muscaria. It could not be cultivated; thus it had to be found, which suited it to a nomadic lifestyle. When they reached the world of the Caucasus and the Aegean, the Indo-Europeans encountered wine, the entheogen of Dionysus, who brought it with him from his birthplace in the mythical Nysa, when he returned to claim his Olympian birthright. The Indo-European proto-Greeks “recognized it as the entheogen of Zeus, and their own traditions of shamanism, the Amanita and the ‘pressed juice’ of Soma but better, since no longer unpredictable and wild, the way it was found among the Hyperboreans: as befit their own assimilation of agrarian modes of life, the entheogen was now cultivable.”[65] Robert Graves, in his foreword to The Greek Myths, hypothesises that the ambrosia of various pre-Hellenic tribes was Amanita muscaria (which, based on the morphological similarity of the words amanita, amrita and ambrosia, is entirely plausible) and perhaps psilocybin mushrooms of the genus Panaeolus.

Amanita was divine food, according to Ruck and Staples, not something to be indulged in or sampled lightly, not something to be profaned. It was the food of the gods, their ambrosia, and it mediated between the two realms. It is said that Tantalus’s crime was inviting commoners to share his ambrosia.

The entheogen is believed to offer godlike powers in many traditional tales, including immortality. The failure of Gilgamesh in retrieving the plant of immortality from beneath the waters teaches that the blissful state cannot be taken by force or guile: When Gilgamesh lay on the bank, exhausted from his heroic effort, the serpent came and ate the plant.

Another attempt at subverting the natural order is told in a (according to some) strangely metamorphosed myth, in which natural roles have been reversed to suit the Hellenic world-view. The Alexandrian Apollodorus relates how Gaia (spelled “Ge” in the following passage), Mother Earth herself, has supported the Titans in their battle with the Olympian intruders. The Giants have been defeated:

When Ge learned of this, she sought a drug that would prevent their destruction even by mortal hands. But Zeus barred the appearance of Eos (the Dawn), Selene (the Moon), and Helios (the Sun), and chopped up the drug himself before Ge could find it.[66]

The legends of the Assassins had much to do with the training and instruction of Nizari fida’is, famed for their public missions during which they often gave their lives to eliminate adversaries.

The tales of the fida’is’ training collected from anti-Ismaili historians and orientalists writers were confounded and compiled in Marco Polo’s account, in which he described a “secret garden of paradise”.[citation needed] After being drugged, the Ismaili devotees were said to be taken to a paradise-like garden filled with attractive young maidens and beautiful plants in which these fida’is would awaken. Here, they were told by an old man that they were witnessing their place in Paradise and that should they wish to return to this garden permanently, they must serve the Nizari cause.[67] So went the tale of the “Old Man in the Mountain”, assembled by Marco Polo and accepted by Joseph von Hammer-Purgstall (17741856), a prominent orientalist writer responsible for much of the spread of this legend. Until the 1930s, von Hammer’s retelling of the Assassin legends served as the standard account of the Nizaris across Europe.[citation needed]

Many works of literature have described entheogen use; some of those are:

Visit link:

Entheogen – Wikipedia

Plants – Tribe of the Sun

These articles are about the spiritual and medicinal uses of some of the plants we commonly use.

As always, please use a healthy dose of common sense and always seek medical treatment for any ailment. What has worked for others may not work for you.

Since humans shifted away from a hunter-gatherer lifestyle to one based on agriculture, we began to gradually take plants for granted. Over time, we lost our respect for them, even though everything we are is because of plants from the air we breathe to the food we eat.

The gods have not forgotten about the plants and have continued their relationship with the plant spirits. Many deities have strong relationships with plants; Oya loves the eggplant, Mary Magdalene has long been associated with roses and any child of Apollo had darn well better have a large supply of bay leaves available.

A lot has been written about the spiritual and medicinal uses of plants. All of this material comes from somebodys point of view and it is important to remember that what worked for someone else, may not work for you. Hyssop is a great personal example. Many sources say that the Orishas love hyssop and its this great sacred plant that blesses everything it touches. Well thats all fine and good except that Ive never felt a connection to hyssop and have never had the urge to use it in any form. Do I believe the sources or my own personal experience? Personal experience should win out every time.

Plants are complicated. Some magickal sources like to drill plants down to a single element or a few key words for uses. This is great for editing but the truth is that you generally cant place plants easily into a couple of artificial categories. For example, chili peppers are strongly associated with fire but they also contain a lot of water in their flesh, which becomes more prominent when you remove the heat (aka a Bell Pepper). While I have included elemental information, consider it to be a starting point, not the end of the conversation. Take any information with a grain of salt and use your personal experience to give you clues to the deeper truth.

Using plants for spiritual healing is an effective method of healing wounds on the soul or karmic level. This type of healing requires you to contact the consciousness of the plant(s) so that they in turn can heal a persons spirit. This is more complicated than just casting a normal magickal spell. This is also different then the modern Allopathicherbalism that is popular.

So, why the differences? Let me illustrate. Let say that my next door neighbor shows up on my doorstep with an upset stomach because she ate some bad Mexican food last night. I boil some water and then mix chamomile, lavender, peppermint and a dash of cinnamon together, let it steep for 5 minutes, and then add some honey. I probably wont even pray over the cup because all 3 of the herbs have alkaloids in them that are quite wonderful at soothing the stomach plus the lavender and cinnamon are antibacterial. The honey not only sweetens the mixture but it also soothes the stomach. I make her drink 2 cups and she starts to feel better. This is what most modern herbalism is about.

Now, let say I have a second friend who has the stomach flu. She doesnt have a lot of money and she needs to keep working. I tell her to make the same tea mixture up that I gave friend #1and I tell her before she drinks it to place her hands over the cup and pray to Oshun. The herbs have physical components to help her feel better and Oshun is really great at soothing digestive problems and will work with the herbs and the cinnamon to help friend #2 feel better. I tell her to drink 2 cups morning, noon and night and she should start to feel better shortly. This would fall under magickal herb use.

Okay, so later on friend #3 shows up at my doorstep. She just had a huge fight with her husband of 6 years in which he informed her that he is leaving her for another woman. Not only is she devastated, but she is also nauseous and is having trouble keeping her lunch down. Okay, now we need to pull out all the stops. I start heating her up some water. As I put the chamomile, the lavender and the peppermint into the cup, I pray to Osain to help me contact the spirits of chamomile, lavender, and peppermint. I ask chamomile to heal to my friends heart, I ask lavender to bring peace to my friends soul and I ask peppermint to help clear my friends mind so that she can see in time that she will be better off without that piece of shit husband of hers. As I add the cinnamon and honey, I ask Oshun to lighten up my friends spirit so that she can face the things she now has to do (separation paperwork, property division, custody issues, etc.) and to help her find a good lawyer (who will help my friend gets what she deserves and will make that bastard pay). I make her drink 2 cups, everyday for the next five days, and she starts to feel better. Now, this is spiritual healing.

Plants can help us heal our spirits and our bodies. Besides working with the Orisha Osain, you can also do this by accessing the plants directly. Instead of going through the spirit of chamomile, you can use the energy of a specific chamomile plant. For example, an acquaintance of mine had a very sick puppy and I was able to channel the energy of a basil plant growing out on my porch to heal the dog. However, the plant died 2 days later. I dont recommend doing this type of healing unless you are dealing with strong plants, namely trees. Next time you find yourself upset, go out and huge a tree. I find it particularly useful to stand with my back to the tree. Trees are fantastic for grounding unwanted energy or settling a restless spirit. While you dont have to go through Osain to do this (because it is a one-on-one relationship and the tree is physically present), you may find it more effective if you do.

Plants are multidimensional beings. Their roots reach into the soil (earth) to pull up water and nutrients. They take in carbon dioxide and respire oxygen (air). They capture the energy from the sun (fire) and use that energy to make sugars. Plants are the basis for all higher level organisms. They created the elemental oxygen we breathe and they provide the food that the global food web is built upon. For most of human history, plants were the only source of food, clothing, shelter, and medicines. Modern civilization however treats plants as either resources to be exploited or weeds that must be eradicated. Earth-centered traditions understand that life on this planet would not exist without plants.

Plants contain a vast number of phytochemicals. Evolutionary biologists believe that those phytochemicals are simply the result of millions of years of plants trying to out compete their neighbors. Some of those chemicals are beneficial to humans, some are harmful and many depend on dosage. Modern scientific theory sees plants as containers of chemicals and chemical reactions. Earth-centered traditions however believe that plants have spirits, as do all other living things on our planet. Each of these spirits is in turn connected to higher level consciousness. Many practitioners believe that just as human beings are spiritually part of a web of ancestors, saints, angels and deities, so are plants connected with elemental beings and higher order intelligences. In Scotlands Findhorn Garden, these higher order intelligences are called devas and landscape angels.

The belief in plant spirits is found in many traditions and cultures. Often, plant spirit workers will communicate with the plant spirits directly before using the plants for healings. Individual plants should be approached with respect before attempting to use that plants medicine. A healer might sing, chant or drum to the plants before and or during the harvest of plants. This gives the healer access to the spiritual aspects of the plants and allows for deeper level of healing. Relying only on the effects of the phytochemicals may achieve healing of physical symptoms but connecting to the plant spirit can achieve soul level healing.

Much in the same way that many Earth-centered traditions believe that each person or tribe has a predestined relationship with specific animals; some believe that the same type of relationship exists in the green kingdom. For example, there are four plants ( corn, beans, squash, and tobacco) that the Navajo or Din hold to be especially sacred to their tribe.

Shamans often develop relationships with sacred plants, called entheogens. They use entheogens, like ayahuasca, peyote, and the San Pedro cactus, in religious ceremonies such as initiations, healings, receiving messages from the divine, or traveling to other planes of existence.

In ourspiritual practice, wehave found that each individual has a predestined relationship to four totem plants and a higher level master plant. The four totem plants are the crowning plant, which rules the intellect and governs the self, the heart plant, which rules the personality and governs our interactions with others, and the yin and yang plants, which are a cool and a hot plant, respectively, and rule thought and action. Our yin and yang plants balance our personalities. If a person is right handed, then the yin plant will sit at the left hand and the yang plant will set at the right. If a person is left handed, then the placement is reversed.

Each individual also has a predestined relationship with a master plant. This plant gives a person access to the higher levels of consciousness. It is possible that a person may connect with more than one master plant however there is at least one that each person has in their personal totem constellation. Accessing ones master plant allows a person to strengthen their own relationship with the divine. Often, these master plants are considered to be entheogens. Wehave found that when a person is connected with their master plant, the person undergoes a profound spiritual change.

Ally plants are plants that an individual or group develops relationships with along the way. You may choose to intentionally work with a plant, or you may inherit the plant from your ancestors. For example, your favorite grandmother loved lavender. After she passes, you have an emotional connection to lavender. In your heart the memory of your grandmother and the smell of lavender are intertwined. When you need comfort, the smell of lavender takes you to an emotion place of comfort.

You might also have plant allies because of your genetic heritage. For instance, E.is Hawaiian and loves poi, the paste made from the Taro root which was a staple to the ancient Hawaiians. I love Hawaii, I love everything about Hawaii but poi to me tastes like wallpaper paste. E. on the other hand cant get enough of the stuff. Because of his genetic heritage, he probably has a link to that plant that I simply dont have.

Plant shamans may develop an intentional relationship with a plant through a diet. The diet is when a shaman specifically concentrates on one plant. The shaman will work with that plant, meditate with it and consume it. During this period, the shaman may also restrict the consumption of other things like spicy foods, salt, or sweets. Upon successful completion of the diet, the plant is now considered an ally and can be called for healings and spiritual workings.

Besides using my own experiences and the some of the stories I have heard from others, I have used the following sources in my plant articles:

Andrews, Ted Nature-Speak:Signs, Omens & Messages in Nature. Dragonhawk Publishing

Castleman, Michael The Healing Herbs: The Ultimate Guide to the Curative Power of Natures Medicines. Bantam Books

Cowan, Eliot Plant Spirit Medicine. Swan Raven & Co

Cunningham, Scott Encyclopedia of Magical Herbs. Llewellyn Publishing

Davidow, Joie Infusions of Healing: A Treasury of Mexican-American Herbal Remedies. Simon & Schuster

Heaven, Ross et al. Plant Spirit Shamanism Destiny Books

Mabey, Richard The New Age Herbalist Collier Books

Moore, Michael Medicinal Plants of the Desert & Canyon West.Museum of New Mexico Press

Moore, Michael Medicinal Plants of the Mountain West.Museum of New Mexico Press

Tierra, Michael The Spirit of the Herbs: A Guide to the Herbal Tarot. US Games Systems

Tull, Delena Edible & Useful Plants of Texas and the Southwest. University of Texas Press

Readers Digest Magic and Medicine of Plants. Random House

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Plants – Tribe of the Sun

John McAfee Boldly Predicts Bitcoin Will Surpass $15,000 Next …

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According to a statement made on Twitter, John McAfee has made strong predictions that Bitcoin will excel beyond the $15,000 range by June. While these are short-term predictions, McAfee remains a strong source on cryptocurrency valuations and their performance.

In his statement, McAfee states that this is a ‘special time’ and rarely makes short-term predictions on investment areas.

“I seldom make short-term predictions because they are frequently meaningless and they encourage short-term investors, which in turn encourages mediocrity. But this is a special time.”

The reliability of McAfee’s predictions is maintained by his algorithms which, according to him, have never been wrong. McAfee has notably also predicted that bitcoins price will hit $1 million in 2020.

If McAfee is correct, bitcoins price is set to more than double in little time, as the flagship cryptocurrency is currently trading at $7,489 according to data from CryptoCompare.

Along with Bitcoin, the eccentric cybersecurity pioneer expects altcoins to make substantial gains between June and August. With Bitcoin Private (BTCP), a merge-fork of bitcoin with ZCash surpassing $200, and EOS surging to reach $32 by the end of July.

Its worth noting that the cybersecurity pioneer, as covered by CryptoGlobe, has in the past revealed he is bullish on Bitcoin Private, as he stated the cryptocurrency is set to replace Monero (XMR) as the number one cryptocurrency being used on the dark web.

The eccentric millionaire has pumped various cryptocurrencies in the past with Verge (XVG) surging after he claimed to be more bullish on it than on Zcash or Monero. Its worth noting he also pumped various cryptocurrencies after being paid to do so, as he was running a service that charged $105,000 per tweet.

McAfee has also stated that this strong bullish trend is attributed to a significant rise in institutional demand. In a tweet published earlier this week, he stated that major long-term investors will begin surging behind Bitcoin and various altcoins.

Institutional investors are preparing to enter the cryptocurrency market with a vengeance. They are generally long-term investors and will be pumping billions into the market. Expect the top ten coins to go through the roof fairly quickly. The bulk of altcoins will soon follow.

Featured image by Gage Skidmore, Flickr, CC by 2.0

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John McAfee Boldly Predicts Bitcoin Will Surpass $15,000 Next …

Home – Aerospace Industries Association

Now more than ever, membership in AIA is the right decision.

As we all know, this is a turbulent time for the nation and the aerospace and defense industrywe face numerous economic and political challenges, both domestically and internationally.

In times like these, AIAs strong representation and advocacy is essential to protecting the business interests of the nations aerospace and defense industry and helping to establish new opportunities.

We help youand all levels of your organizationget closer to your customers and competitors by providing numerous networking opportunities through meetings, international air shows, and an extensive network of councils, committees, and working groups.

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Contact – Dublin Aerospace

Kevin Wall

CCO & Deputy CEO

kevin.wall@dublinaerospace.com

Tony Roper

Sales Manager

Mob:+44 (0) 7706 211 264

Tony.Roper@dublinaerospace.com

Rob Cousins

Senior Sales Executive

Mob:+353 (0) 87 267 5012

Robert.Cousins@dublinaerospace.com

Wilson Douglas

Landing Gear Sales Executive

Mob:+61 (0) 413214808

wilson.douglas@dublinaerospace.com

Fergus Woods

Head of APU Services

Tel: +353 1 812 6274

Mob: +353 86 824 1529

fergus.woods@dublinaerospace.com

William Flaherty

Head of Base Maintenance

Tel: +353 1 812 6287

Mob: +353 87 213 8867

william.flaherty@dublinaerospace.com

Paul Brennan

Head of Landing Gear Services

Tel: +353 1 812 6647

paul.brennan@dublinaerospace.com

Michael Tyrrell

CEO

Kieran Fitzgerald

Head of HR

Tel: +353 1 8126263

kieran.fitzgerald@dublinaerospace.com

Terry Sheehan

Head of Quality & Safety

terry.sheehan@dublinaerospace.com

Brendan Murphy

Head of Training

brendan.murphy@dublinaerospace.com

Paula Deegan

Head of Finance

paula.deegan@dublinaerospace.com

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Survivalism in fiction – Wikipedia

Portrayals of survivalism, and survivalist themes and elements such as survival retreats have been fictionalised in print, film, and electronic media. This genre was especially influenced by the advent of nuclear weapons, and the potential for societal collapse in light of a Cold War nuclear conflagration.

Bear Grylls’ Beck Granger Series: This series of books follows the events of a 13 year old survivalist who, against all odds. survives anything. However a dangerous organisation called Lumos are trying to destroy beautiful parts of the world. With Beck taking over from his deceased parents, he will do anything to take down Lumos.

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Survivalism in fiction – Wikipedia

Liberal – definition of liberal by The Free Dictionary

Liberalism has just as much right to exist as has the most moral conservatism; but I am attacking RUSSIAN liberalism; and I attack it for the simple reason that a Russian liberal is not a Russian liberal, he is a non-Russian liberal.Stepan Arkadyevitch took in and read a liberal paper, not an extreme one, but one advocating the views held by the majority.While the legitimist read nothing but the Moniteur, the liberal read nothing but Le Temps, a journal then recently established, in the supposed interests of human freedom.According to their accounts a reaction took place at that time in Russia also, and the chief culprit was Alexander I, the same man who according to them was the chief cause of the liberal movement at the commencement of his reign, being the savior of Russia.This apparent unconcern explained her son’s refusal to make a sacrifice for this marriage of his LIBERAL opinions,–the term “liberal” having lately been created for the Emperor Alexander by, I think, Madame de Stael, through the lips of Benjamin Constant.233), and the subsequent years when in Continental Europe despotic government reasserted itself and sternly suppressed liberal hopes and uprisings, while in England liberalism and democracy steadily and doggedly gathered force until by the Reform Bill of 1832 political power was largely transferred from the former small governing oligarchy to the middle class.Her orders were indeed so liberal, that, had it been a child of her own, she could not have exceeded them; but, lest the virtuous reader may condemn her for showing too great regard to a base-born infant, to which all charity is condemned by law as irreligious, we think proper to observe that she concluded the whole with saying, “Since it was her brother’s whim to adopt the little brat, she supposed little master must be treated with great tenderness.But when at an election the Liberals had written on his garden fence in large blue letters: This way to Rome, he had been very angry, and threatened to prosecute the leaders of the Liberal party in Blackstable.He called the next morning, no doubt with a liberal proposal for extending the engagement beyond Derby and Nottingham.He served out some grog with a liberal hand, And bade them sit down on the beach: And they could not but own that their Captain looked grand, As he stood and delivered his speech.I infinitely prefer the tender and liberal spirit of Mainwaring, which, impressed with the deepest conviction of my merit, is satisfied that whatever I do must be right; and look with a degree of contempt on the inquisitive and doubtful fancies of that heart which seems always debating on the reasonableness of its emotions.And amongst those arts, there is none better than that which Plinius Secundus speaketh of, which is to be liberal of praise and commendation to others, in that, wherein a man’s self hath any perfection.

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Liberal – definition of liberal by The Free Dictionary

liberal – Dictionary Definition : Vocabulary.com

A liberal is someone on the left wing of politics the opposite of a conservative. Also, a liberal attitude toward anything means more tolerance for change.

There are many meanings for liberal, but they mostly have to do with freedom and openness to change. A teacher with a liberal policy toward attendance is going to be forgiving of missed days. A bank with a liberal attitude toward your money would probably be bad: some things are awful if they’re loose and free. But no one will give you a hard time if you use a liberal amount of catsup on your fries.

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liberal – Dictionary Definition : Vocabulary.com