Drug Diversion Quotes

If I were Satan and wanted to destroy a society, I think I would stage a full blown blitz on its women. I would keep them so distraught and distracted that they would never find the calming strength and serenity for which their sex has always been known. He has effectively done that, catching us in the crunch of trying to be superhuman instead of realistically striving to reach our indiviual purpose and unique God-given potential within such diversity. He tauntingly teases us that if we don't have it all- fame, fortune, families, and fun- and have it every minute all the time, we have been short changed; we are second class citizens in the race of life. You'd have to be deaf, dumb and blind not to get these messages in today's world, and as a sex we are struggling, and our society struggles. Drugs, teenage pregnancies, divorce, family violence, and suicide are some of the every-increasing side effecs of our collective life in the express lane.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

Of all the intoxicants you can find on the road (including a "national beer" for nearly every country in the world), marijuana deserves a particular mention here, primarily because it's so popular with travelers. Much of this popularity is due to the fact that marijuana is a relatively harmless diversion (again, provided you don't get caught with it) that can intensify certain impressions and sensations of travel. The problem with marijuana, however, is that it's the travel equivalent of watching television: It replaces real sensations with artificially enhanced ones. Because it doesn't force you to work for a feeling, it creates passive experiences that are only vaguely connected to the rest of your life. "The drug vision remains a sort of dream that cannot be brought over into daily life," wrote Peter Matthiessen in The Snow Leopard. "Old mists may be banished, that is true, but the alien chemical agent forms another mist, maintaining the separation of the 'I' from the true experience of the 'One.'" Moreover, chemical highs have a way of distracting you from the utterly stoning natural high of travel itself. After all, roasting a bowl might spice up a random afternoon in Dayton, Ohio, but is it really all that necessary along the Sumatran shores of Lake Toba, the mountain basins of Nepal, or the desert plateaus of Patagonia? As Salvador Dali quipped, "I never took drugs because I am drugs." With this in mind, strive to be drugs as you travel, to patiently embrace the raw, personal sensation of unmediated reality--an experience for more affecting than any intoxicant can promise.

I have to laugh when people ask me if I do alternative, herbal, acupuncture or holistic medicine. 'No,' I reply. 'We do state-of-the-art medicine. In other words, we find the biochemical, nutritional and environmental causes and cures rather than blindly drugging everything. Sure, herbs are gentler, safer and more physiologic than drugs and holistic medicine attempts to incorporate many diverse modalities, etc. But there is no substitute for finding the underlying biochemical causes and cures. This is real medicine. This is where medicine should and would have been decades ago, if it had not been abducted by the pharmaceutical industry.

Gathered in the folding chairs of the meeting room, they made a diverse group with the drug-addicted, a perfect democracy of collapse.

Art is not a diversion, it is the summit of human understanding. Literature is not the construction of a beautiful though frail glittering glass ornament. It is the creation of a prism through which we are able to see the world we live in in a way we never have before. It is not the plaything of ivory tower intellectuals nor an escapist drug for bored housewives, but the raw, pulsing stuff of life, the essence, the soul.

I have come to see that the benefits produced by eating a plant-based diet are far more diverse and impressive than any drug or surgery used in medical practice. Heart diseases, cancers, diabetes, stroke and hypertension, arthritis, cataracts, Alzheimer’s disease, impotence and all sorts of other chronic diseases can be largely prevented. These diseases, which generally occur with aging and tissue degeneration, kill the majority of us before our time.

Things I've Learned in 18 Years of Life   1) True love is not something found, rather [sic] something encountered. You can’t go out and look for it. The person you marry and the person you love could easily be two different people. So have a beautiful life while waiting for God to bring along your once-in-a-lifetime love. Don't allow yourself to settle for anything less than them. Stop worrying about who you're going to marry because God's already on the front porch watching your grandchildren play.   2) God WILL give you more than you can handle, so you can learn to lean on him in times of need. He won't tempt you more than you can handle, though. So don't lose hope. Hope anchors the soul.   3) Remember who you are and where you came from. Remember that you are not from this earth. You are a child of heaven, you're invaluable, you are beautiful. Carry yourself that way.   4) Don't put your faith in humanity, humanity is inherently flawed. We are all imperfect people created and loved by a perfect God. Perfect. So put your faith in Him.   5) I fail daily, and that is why I succeed.   6) Time passes, and nothing and everything changes. Don't live life half asleep. Don't drag your soul through the days. Feel everything you do. Be there physically and mentally. Do things that make you feel this way as well.   7) Live for beauty. We all need beauty, get it where you can find it. Clothing, paintings, sculptures, music, tattoos, nature, literature, makeup. It's all art and it's what makes us human. Same as feeling the things we do. Stay human.   8) If someone makes you think, keep them. If someone makes you feel, keep them.   9) There is nothing the human brain cannot do. You can change anything about yourself that you want to. Fight for it. It's all a mental game.   10) God didn’t break our chains for us to be bound again. Alcohol, drugs, depression, addiction, toxic relationships, monotony and repetition, they bind us. Break those chains. Destroy your past and give yourself new life like God has given you.   11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.   13) Knowledge is everywhere, keep your eyes open. Look at how diverse and wonderful this world is. Are you going to miss out on beautiful people, places, experiences, and ideas because you are close-minded? I sure hope not.   14) Selfless actions always benefit you more than the recipient.   15) There is really no room for regret in this life. Everything happens for a reason. If you can't find that reason, accept there is one and move on.   16) There is room, however, for guilt. Resolve everything when it first comes up. That's not only having integrity, but also taking care of your emotional well-being.   17) If the question is ‘Am I strong enough for this?’ The answer is always, ‘Yes, but not on your own.’   18) Mental health and sanity above all.   19) We love because He first loved us. The capacity to love is the ultimate gift, the ultimate passion, euphoria, and satisfaction. We have all of that because He first loved us. If you think about it in those terms, it is easy to love Him. Just by thinking of how much He loves us.   20) From destruction comes creation. Beauty will rise from the ashes.   21) Many things can cause depression. Such as knowing you aren't becoming the person you have the potential to become. Choose happiness and change. The sooner the better, and the easier.   22) Half of happiness is as simple as eating right and exercising. You are one big chemical reaction. So are your emotions. Give your body the right reactants to work with and you'll be satisfied with the products.

no one defined my role as a Pigeon more eloquently that President Reagan during the course of Operation Carrier Pigeon. The cryptic "pigeon language" utilized by all participants in the operation was intermixed with Wizard of Oz, Alice in Wonderland, and “Genie in the Bottle” cryptic programming themes. While Pigeon meant messenger, "Carrier Pigeon" referred to the U.S. Air Force aircraft that actually transported the arms and drugs. "Pigeon Droppings" included the sometimes multi-national dispersal of the arms and drugs after they reached their destination. "Pigeon Holing" meant covering up the criminal activity. These definitions, as I understood them then and understand them now, may well include deeper, more diverse meanings than I have perceived.

Learning also increases dopamine firing in the brain. Female rats housed for three months in a diverse, novel, and stimulating environment show a proliferation of dopamine-rich synapses in the brain’s reward pathway compared to rats housed in standard laboratory cages. The brain changes that occur in response to a stimulating and novel environment are similar to those seen with high-dopamine (addictive) drugs.

They are also difficult to reconcile with archaeological evidence of how cities actually began in many parts of the world: as civic experiments on a grand scale, which frequently lacked the expected features of administrative hierarchy and authoritarian rule. We do not possess an adequate terminology for these early cities. To call them ‘egalitarian’, as we’ve seen, could mean quite a number of different things. It might imply an urban parliament and co-ordinated projects of social housing, as with some pre-Columbian centres in the Americas; or the self-organizing of autonomous households into neighbourhoods and citizens’ assemblies, as with prehistoric mega-sites north of the Black Sea; or, perhaps, the introduction of some explicit notion of equality based on principles of uniformity and sameness, as in Uruk-period Mesopotamia. None of this variability is surprising once we recall what preceded cities in each region. That was not, in fact, rudimentary or isolated groups, but far-flung networks of societies, spanning diverse ecologies, with people, plants, animals, drugs, objects of value, songs and ideas moving between them in endlessly intricate ways. While the individual units were demographically small, especially at certain times of year, they were typically organized into loose coalitions or confederacies. At the very least, these were simply the logical outcome of our first freedom: to move away from one’s home, knowing one will be received and cared for, even valued, in some distant place. At most they were examples of ‘amphictyony’, in which some kind of formal organization was put in charge of the care and maintenance of sacred places. It seems that Marcel Mauss had a point when he argued that we should reserve the term ‘civilization’ for great hospitality zones such as these. Of course, we are used to thinking of ‘civilization’ as something that originates in cities – but, armed with new knowledge, it seems more realistic to put things the other way round and to imagine the first cities as one of those great regional confederacies, compressed into a small space.

One common thread ran through the comments: everybody loathes Ticketmaster, for assorted reasons, with the wonderful diversity that makes our country so vibrant. If James Bond movies and other international thrillers weary of their casts of modern stock villains—drug dealers, terrorists, polluting corporations—Ticketmaster is waiting in the wings, universally despised. And if such a movie proved incredibly popular and were then transmuted into a hit Broadway musical, Ticketmaster itself could scalp—sorry, resell—tickets to it.

In a nation still stuck in an old Jim Crow mind-set - which equates racism with white bigotry and views racial diversity as proof the problem has been solved- a racially diverse police department invites questions like: "How can you say the Oakland Police Department's drug raids are racist? There's a black police chief, and most of the officers involved in the drug raids are black." If the caste dimensions of mass incarceration were better understood and the limitations of cosmetic diversity were better appreciated, the existence of black police chiefs and black police officers would be no more encouraging today than the presence of black slave drivers and black plantation owners hundreds of years ago. When meaningful change fails to materialize following the achievement of superficial diversity, those who remain locked out can become extremely discouraged and demoralized, resulting in cynicism and resignation. Perhaps more concerning, though, is the fact that inclusion of people of color in power structures, particularly at the top, can paralyze reform efforts.

A wide diversity of treatment and social support models needs to be made available to drug users, ranging from one-strike-you’re-out abstinence to harm reduction, methadone maintenance, buprenorphine detox, heroin prescription, and subsidized employment initiatives. Treatment programs also need to take advantage of the moments of life crisis that drive long-term injectors to seek treatment. Most of the spur of the moment, crisis-driven windows of opportunity for changing the lives of street addicts are missed because underfunding, exacerbated by neoliberal audit culture, forces treatment programs to exclude risky patients.

I remembered the malangs of Shah Jamal, the dirty, shirtless renouncers with ratty beards and dreads and bare chests covered in necklaces of prayer beads, throwing around their arms in Charlie Manson dances and whipping out their old ID cards to say look, I used to be someone and now I'm no one, I'm so lost in Allah that I've thrown away the whole world. Would that qualify them as Sufis? I didin't know how to measure it. Whether the malangs were Sufi saints or just drugged-out bums didn't really matter. The lesson I took from them was that you're never disqualified from loving Allah, never. And I could see again that what I went through was nothing new, not even anything special in the history of Islam, not a clashing of East and West; it was always there. And that made me feel more Muslim than ever, because fuck it all, CNN, this is Islam too.

no matter how you look at the issue, prevention is a fundamentally preferable and more cost-effective way to promote health and longevity. Most people agree that we invest insufficiently in prevention, but they would also surmise that it is difficult to get young, healthy people to avoid behaviors that increase their risk of future illness. Consider smoking, which causes more preventable deaths than any major risk factor (the other big ones being physical inactivity, poor diet, and alcohol abuse). After prolonged legal battles, public health efforts to discourage smoking have managed to halve the percentage of Americans who smoke since the 1950s.19 Yet 20 percent of Americans still smoke, causing 443,000 premature deaths in 2011 at a direct cost of $96 billion per year. Likewise, most Americans know they should be physically active and eat a healthy diet, yet only 20 percent of Americans meet the government’s recommendations for physical activity, and fewer than 20 percent meet government dietary guidelines.20 There are many, diverse reasons we are bad at persuading, nudging, or otherwise encouraging people to use their bodies more as they evolved to be used (more on this later), but one contributing factor could be that we are still following in the footsteps of the marquis de Condorcet, waiting for the next promised breakthrough. Scared of death and hopeful about science, we spend billions of dollars trying to figure out how to regrow diseased organs, hunting for new drugs, and designing artifical body parts to replace the ones we wear out. I am in no way suggesting that we cease investing in these and other areas. Quite the contrary: let’s spend more! But let’s not do so in a way that promotes the pernicious feedback loop of just treating mismatch diseases rather than preventing them. In practical

Do we expect minority officers, whose livelihood depends on the very departments charged with waging the war, to play the role of peacenik? That expectation seems unreasonable, yet the dilemma for racial justice advocates is a real one. The quiet complicity of minority officers in the War on Drugs serves to legitimate the system and insulate it from critique. In a nation still stuck in an old Jim Crow mindset - which equates racism with white bigotry and views racial diversity as proof the problem has been solved - a racially diverse police department invites questions like: 'How can you say the Oakland Police Department's drug raids are racist? There's a black police chief, and most of the officers involved in the drug raids are black.' If the caste dimensions of mass incarceration were better understood and the limitations of cosmetic diversity were better appreciated, the existence of black police chiefs and black officers would be no more encouraging today than the presence of black slave drivers and black plantation owners hundreds of years ago.

Anyone reading or rereading Infinite Jest will notice an interesting pertinence: throughout the book, Wallace’s flat, minor, one-note characters walk as tall as anyone, peacocks of diverse idiosyncrasy. Wallace doesn’t simply set a scene and novelize his characters into facile life; rather, he makes an almost metaphysical commitment to see reality through their eyes. A fine example of this occurs early in Infinite Jest, during its “Where was the woman who said she’d come” interlude. In it we encounter the paranoid weed addict Ken Erdedy, whose terror of being considered a too-eager drug buyer has engendered an unwelcome situation: he is unsure whether or not he actually managed to make an appointment with a woman able to access two hundred grams of “unusually good” marijuana, which he very much wants to spend the weekend smoking. For eleven pages, Erdedy does nothing but sweat and anticipate this woman’s increasingly conjectural arrival with his desired two hundred grams. I suspect no one who has struggled with substance addiction can read this passage without squirming, gasping, or weeping. I know of nothing else in the entirety of literature that so convincingly inhabits a drug-smashed consciousness while remaining a model of empathetic clarity. The literary craftsman’s term for what Wallace is doing within the Erdedy interlude is free indirect style, but while reading Wallace you get the feeling that bloodless matters of craftsmanship rather bored him. Instead, he had to somehow psychically become his characters, which is surely why he wrote so often, and so well, in a microscopically close third person. In this very specific sense, Wallace may be the closest thing to a method actor in American literature, which I cannot imagine was without its subtle traumas. And Erdedy is merely one of Infinite Jest’s hundreds of differently damaged walk-on characters! Sometimes I wonder: What did it cost Wallace to create him?

To the degree that advertising reaches us, occupying our time and thought, it keeps us vibrating within strict limits. If forty million people see a commercial for a car, then forty million people have a car commercial in their heads, all at the same time. This is bound to have more beneficial effect on the commodity system than if, at that moment, all those people were thinking separate thoughts which, in some cases, might not be about commodities at all. Of course, advertising people will argue against the notion that the purpose and result of their activities is to unify and homogenize people and culture. They are forever speaking of the dazzling array of choices our market system provides and how advertising provides the information we need to make choices. It is an ominous sign that so many people can accept this argument, which confuses diversity of product choice with diversity of life-style or thoughts. It ought to be self-evident that if I choose a Ford and you choose a Volvo, we are not expressing diversity, we are expressing unity. Moreover, if you and I at any one moment are both occupied with mental images and feelings related to products—any products— rather than some experience which is not connected to purchasing, then in terms of the commodity system, the gross national product, and the world of advertising, we are indistinguishable; we have merged as “market.” While it might matter to Upjohn or Cutter Laboratories which drug a consumer buys, both are in agreement that they benefit whenever people seek any drug rather than a nondrug solution to a problem. Advertising, then, serves to further the movement of humans into artificial environments by narrowing the conception of diversity to fit the framework of commodities while unifying people within this conception. The result is a singularly channeled mentality, nicely open to receiving commercial messages, ready to confuse brand diversity with diversity itself, and to confuse human need with the advertiser’s need to sell commodities.

The trends speak to an unavoidable truth. Society's future will be challenged by zoonotic viruses, a quite natural prediction, not least because humanity is a potent agent of change, which is the essential fuel of evolution. Notwithstanding these assertions, I began with the intention of leaving the reader with a broader appreciation of viruses: they are not simply life's pathogens. They are life's obligate partners and a formidable force in nature on our planet. As you contemplate the ocean under a setting sun, consider the multitude of virus particles in each milliliter of seawater: flying over wilderness forestry, consider the collective viromes of its living inhabitants. The stunnig number and diversity of viruses in our environment should engender in us greater awe that we are safe among these multitudes than fear that they will harm us. Personalized medicine will soon become a reality and medical practice will routinely catalogue and weigh a patient's genome sequence. Not long thereafter one might expect this data to be joined by the patient's viral and bacterial metagenomes: the patient's collective genetic identity will be recorded in one printout. We will doubtless discover some of our viral passengers are harmful to our health, while others are protective. But the appreciation of viruses that I hope you have gained from these pages is not about an exercise in accounting. The balancing of benefit versus threat to humanity is a fruitless task. The viral metagenome will contain new and useful gene functionalities for biomedicine: viruses may become essential biomedical tools and phages will continue to optimize may also accelerate the development of antibiotic drug resistance in the post-antibiotic era and emerging viruses may threaten our complacency and challenge our society economically and socially. Simply comparing these pros and cons, however, does not do justice to viruses and acknowledge their rightful place in nature. Life and viruses are inseparable. Viruses are life's complement, sometimes dangerous but always beautiful in design. All autonomous self-sustaining replicating systems that generate their own energy will foster parasites. Viruses are the inescapable by-products of life's success on the planet. We owe our own evolution to them; the fossils of many are recognizable in ERVs and EVEs that were certainly powerful influences in the evolution of our ancestors. Like viruses and prokaryotes, we are also a patchwork of genes, acquired by inheritance and horizontal gene transfer during our evolution from the primitive RNA-based world. It is a common saying that 'beauty is in the eye of the beholder.' It is a natural response to a visual queue: a sunset, the drape of a designer dress, or the pattern of a silk tie, but it can also be found in a line of poetry, a particularly effective kitchen implement, or even the ruthless efficiency of a firearm. The latter are uniquely human acknowledgments of beauty in design. It is humanity that allows us to recognize the beauty in the evolutionary design of viruses. They are unique products of evolution, the inevitable consequence of life, infectious egotistical genetic information that taps into life and the laws of nature to fuel evolutionary invention.

LORD, This world is a broken, painful place for my son to navigate as he grows. He’ll experience physical illness and injuries. Trusted friends and family may betray his confidence. The dreams he holds for the future may crumble. Goals he works hard to achieve can end in failure. He may find himself lonely, broke, sick, or disappointed. As he looks for ways to relieve his pain or find distraction from his troubles, he may end up looking in all the wrong places. Keep my son from the trap of addiction as he seeks comfort in this world. The pleasures of food, alcohol, sex, entertainment, drugs, and money can offer a temporary diversion from the pain in his heart. But these same pleasures can become a trap that steals his freedom to live in your peace and righteousness. Don’t let my son’s heart become enslaved to anything or anyone but you. Let him find his greatest satisfaction in your presence. Give him discernment to identify temptations that come his way. May he have strength to “flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart” (2 Tim. 2: 22). Surround my son with believers who will encourage him to walk in your ways. Give him humility to ask for help if he’s overtaken by any sin. Open my eyes to see any areas of bondage that are developing in his life. Show me the boundaries to set to guard him from temptations that may be too hard to resist. Show my son that you are his true comfort. You offer a future of perfect peace and love with you. Your plans for him are good and perfect. You are his one true, faithful friend. You are the source of everything he needs. You hold the answers to all of his questions. Let my son live in your freedom. Keep his eyes on you. May he offer his life fully to you and obey you with all his heart. Amen.

No state in America has taken more aggressive action to reduce the public’s exposure to chemicals, and to secondhand smoke, than California. California banned the sale of flavored tobacco, because it appeals to children, and the use of smokeless tobacco in the state’s five professional baseball stadiums. It prohibited the use of e-cigarettes in government and private workplaces, restaurants, bars, and casinos. San Francisco in late 2020 banned cigarette smoking in apartments.8 In the fall of 2020, California outlawed companies from using in cosmetics, shampoos, and other personal care products twenty-four chemicals it had deemed dangerous.9 And yet breathing secondhand smoke and being exposed to trace chemicals in your shampoo are hardly sufficient to kill. By contrast, hard drug use is both a necessary and sufficient cause to kill, as the 93,000 overdose and drug poisoning deaths of 2020 show. And yet, where the governments of San Francisco, California, and other progressive cities and states stress the remote dangers of cosmetics, pesticides, and secondhand smoke, they downplay the immediate dangers of hard drugs including fentanyl. In 2020, San Francisco even paid for two billboards promoting the safe use of heroin and fentanyl, which had been created by the Harm Reduction Coalition. The first had a picture of an older African American man smiling. The headline read, “Change it up. Injecting drugs has the highest risk of overdose, so consider snorting or smoking instead.” The second billboard’s photograph was of a racially diverse group of people at a party smiling and laughing. The headline read, “Try not to use alone. Do it with friends. Use with people and take turns.”10 When I asked Kristen Marshall of the Harm Reduction Coalition, which oversees San Francisco’s overdose prevention strategy, about the threat posed by fentanyl, she said, “People use it safely all the time. This narrative that gets it labeled as an insane poison where you touch it and die—that’s not how drugs work. It’s not cyanide. It’s not uranium. It’s just a synthetic opioid, but one that’s on an unregulated market.

Huxley grasped, as Orwell did not, that it is not necessary to conceal anything from a public insensible to contradiction and narcotized by technological diversions. Although Huxley did not specify that television would be our main line to the drug, he would have no difficulty accepting Robert MacNeil's observation that 'Television is the soma of Aldous Huxley's Brave New World.' Big Brother turns out to be Howdy Doody.

Salicylic acid, the precursor of aspirin, is a constituent of willow bark, a folk remedy used for centuries in diverse parts of the world. Hippocrates prescribed willow bark tea for headache 2,400 years ago. Aspirin was synthesized in 1897.

The unknown and prodigious are drugs to the scientific imagination, stirring insatiable hunger with a single taste.

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The "model minority" myth is a dangerous drug manufactured and promoted by the Whiteness. It ignores all of our diverse experiences and narratives, eliminates all nuances, and lumps us with a convenient stereotype that always renders us as foreigners. It overlooks the discrimination, bias, and hate experienced by our communities and, perhaps worst of all, uses us, Asian and South Asian immigrants in particular, to launder systemic racism and discrimination against poor Black and Latino communities. Why can't they be "models" like us? Because they are lazy freeloaders who don't take personal responsibility, whine about racism, and refuse to pull themselves up by their bootstraps! The system turns us into enforcers and defenders of Whiteness, promising success and safety in exchange for loyalty and obedience. But it's an abusive, toxic relationship, in which the system has always betrayed us on a whim, without remorse or hesitation. Being a "model minority" doesn't live up to the hype.

No good can ever come from deviating from the path that you were destined to follow. You will be assailed by varieties of hidden pain. Most often you deviate because of the lure of money, of more immediate prospects of prosperity. Because this does not comply with something deep within you, your interest will lag and eventually the money will not come so easily. You will search for other easy sources of money, moving further and further away from your path. Not seeing clearly ahead of you, you will end up in a dead-end career. Even if your material needs are met, you will feel an emptiness inside that you will need to fill with any kind of belief system, drugs, or diversions. There is no compromise here, no way of escaping the dynamic. You will recognize how far you have deviated by the depth of your pain and frustration. You must listen to the message of this frustration, this pain, and let it guide you…It is a matter of life and death.

Participation in the drug war required a diversion of resources away from more serious crimes, such as murder, rape, grand theft, and violent assault—all of which were of far greater concern to most communities than illegal drug use.

Typically, the culture of low cost permeates the entire company, as it does with companies as diverse as Vanguard (financial services), IKEA (home furnishings), Teva (generic drugs), Walmart (discount retailing), and Nucor (steel manufacture). Not only has Nucor historically achieved cost advantages in production, for example, but for years it ran a multibillion-dollar company out of a corporate headquarters about the size of a dentist’s office. The “executive dining room” was the deli across the street.

The trajectory is clear: our minds have always been vulnerable to capture by alcohol, marijuana, tobacco, coca, and opium, but problems with them have escalated as advances in chemistry, transportation, and technology have increased the diversity, purity, and availability of drugs. The mismatch was bad before; now it’s getting much worse.

If someone had never seen an episode of Star Trek before, having them watch only “Let That Be Your Last Battlefield” or “Day of the Dove” could convince them that this show was just a series of heavy-handed old-timey after-school specials written by white people on drugs. Which, through a certain microscope, is exactly what ’60s Star Trek was. But the power of classic Trek’s diversity politics can be easily misunderstood if you try to pick out one great episode. Takei felt it was all about metaphors, but Walter Koenig thinks the representation itself was more impactful than specific plotlines.

Using diversions like television, computer games, alcohol, and drugs, we try to ignore the realities of aging, illness, death, and the impermanence of the things we cherish. If we allow ourselves to be overwhelmed by our fears, we will suffer, and the seed of fear in us will grow stronger. But when we are mindful, we use the energy of mindfulness to embrace our fear. Every time fear is embraced by mindfulness, the energy of fear decreases before going back down to the depths of our consciousness as a seed.

I don't do drugs, languages are my LSD.

Those drunk on love, language and culture, need no artificial stimulant. Only the half-lovers and the half-dead, chase booze, drugs and institutions.

When we routinely succumb to immediate gratification or live to protect and project an image, we become angry with ourselves and ultimately feel empty inside. To quiet the unconscious gnawing that says, I don't like me, we do whatever we can to feel good. We long to love ourselves, but instead we lose ourselves. Unable to invest in our own well-being, we spiral downward to the hollow, self-destructive refuge of activities that take us away from the pain: excessive eating, alcohol or drug abuse, and meaningless diversions and excursions. These ethereal delights mask our self-contempt, and because the happiness we seek instead results in greater pain, we descend further into despair - and into hiding.

Many state and local law enforcement officials were less than pleased with the attempt by the federal government to assert itself in local crime fighting, viewing the new drug war as an unwelcome distraction. Participating in the drug war required a diversion of resources away from more serious crimes, such as murder, rape, grand theft, and violent assault--all of which were,of greater concern to most communities than illegal drug use.

In a nation still stuck in an old Jim Crow mind-set—which equates racism with white bigotry and views racial diversity as proof the problem has been solved—a racially diverse police department invites questions like: "How can you say the Oakland Police Department's drug raids are racist? There's a black police chief, and most of the officers involved in the drug raids are black." If the caste dimensions of mass incarceration were better understood and the limitations of cosmetic diversity were better appreciated, the existence of black police chiefs and black officers would be no more encouraging today than the presence of black slave drivers and black plantation owners hundreds of years ago.

«Ormai siamo persone diverse, vogliamo cose diverse. E finalmente adesso lo so. So che ho bisogno di andare avanti. Devo pensare al futuro, non guardarmi indietro aspettando che succeda qualcosa. C’è un motivo se il passato è passato.»

There was a hashish club in New York City at the same time – a little-known fact recently unearthed by that prodigious researcher of drug history, Dr. Michael Aldrich – but none of the members left behind any literary accounts of their adventures. All one can say with certainty, since the members lived in the United States when cannabis drugs were known only to a small percentage of the populations, is that they would be quite astonished to see that, a hundred years later, their diversion had become a federal crime.

At the end of the book. Sir Peter and Lou return to England where he plans to build a laboratory and continue his researches and experiments on airplane motors. They have no more desire for heroin, but, typical of Crowley’s attitudes, they continue to use cocaine occasionally in a religious-erotic context. John Bull and other tabloids denounced this novel as an attempt to seduce England into irresponsible drug abuse, and implied that Crowley was paid for this dirty work by the German High Command. (Actually, the first oath required of candidates for the Ordo Templi Orientis, Crowley’s “magick” freemasonic society, was “I will never allow myself to be mastered by any force or any person,” and it was explicitly stated to the novice that this oath included drink and drugs.) Crowley’s idea, however, lives on. Responsible use of drugs in a religious setting, as an alternative to prohibitive laws that are violated widely, is still urged by persons as diverse as poet Robert Graves, philosopher Alan Watts, Dr. John Lilly, Dr. Humphry Osmond, Dr. Huston Smith, novelist Ken Kesey, and many others; and the conservatives still reply that to adopt such a policy will lead to reckless abuse and chaos. They seem not to have observed that the prohibitive laws they support have already produced precisely those results along with more crime, more violence, and more police corruption.

Fact-check: Wax had attacked no students. Her argument was against the 1960s countercultural revolution that had undermined the legitimacy of bourgeois values. Unanswered question: Were Wax and Alexander wrong that the virtues of self-restraint, deferred gratification, and future orientation are key for economic and personal progress, and that an anti-achievement, anti-authority culture of drug use and a detachment from the workforce is inimical to advancement? GET-UP had nothing to say about those key matters.

For his perspicacity, George Orwell would have been stymied by this situation; there is nothing "Orwellian" about it. The President does not have the press under his thumb. The New York Times and the Washington Post are not Pravda; the Associated Press is not Tass. And there is no Newspeak here. Lies have not been defined as truth nor truth lies. All that has happened is that the public has adjust to incoherence and been amused into indifference. Which is why Aldous Huxley would not in the least be surprised by the story. Indeed, he prophesied its coming. He believed that it is far more likely that the Western democracies will dance and dream themselves into oblivion than march into it, single file and manacled. Huxley grasped, as Orwell did not, that it is not necessary to conceal anything from a public insensible to contradiction and narcoticized by technological diversions. Although Huxley did not specify that television would be our main line to the drug, he would have no difficulty accepting Robert MacNeil's observation that "Television is the soma of Aldous Huxley's Brave New World." Big Brother turns out to be Howdy Doody.

The waves of liberation movements from the 1960s have disenchanted us vis à vis ‘old-fashioned’ restrictive values but have also forced upon us new codes of thought and behaviour, summarised in the clumsy phrase ‘political correctness’ and the morality of uncritical respect for difference and diversity. (I lazily say ‘us’ and, of course, this is not true for everyone.) We have learned from psychoanalysis that whatever is repressed will emerge projectively later or elsewhere, often in even more virulent forms. Hence, in recent years we have seen waves of paedophile scandals, celebrated cannibal cases, serial murders, school shootings and mass murders committed by terrorists. The naivety of the nice peaceful Left runs parallel to the converse unbridled greed of bankers, internet criminals, drug dealers and pornographers. These trends might scotch any illusions of linear and easy progress but they do not. If Dostoevsky’s over-quoted ‘If God does not exist, everything is permitted’ is true, nihilism steps into the vacuum, and subsequently moralistic alarm steps in to call for a return to traditional values. But Pandora’s box will not close, every demon is now loose.

The consumer, that is to say, must be kept from discovering that, in the food industry—as in any other industry—the overriding concerns are not quality and health, but volume and price. For decades now the entire industrial food economy, from the large farms and feedlots to the chains of supermarkets and fast-food restaurants, has been obsessed with volume. It has relentlessly increased scale in order to increase volume in order (presumably) to reduce costs. But as scale increases, diversity declines; as diversity declines, so does health; as health declines, the dependence on drugs and chemicals necessarily increases.

the benefits produced by eating a plant-based diet are far more diverse and impressive than any drug or surgery used in medical practice.

Despite images we commonly see in the popular media, behaviors such as drug use, violence, or out of wedlock births are not normalized and embraced as lifestyle choices by poor people. Often these behaviors are an outgrowth of post-traumatic stress disorder (PTSD). Dr. Victor Carrion and his colleagues (2007) of Stanford’s Early Life Stress Research Program point out that as many as one-third of children living in our country’s urban neighborhoods have PTSD—nearly twice the rate reported for troops returning from war zones in Iraq.

It is therefore not surprising that the people of modern society are plagued by levels of anxiety, depression, and self-doubt far beyond anything that was observed by the anthropologists who studied the preindustrial cultures of either hunters and gatherers or agriculturalists. It is surely one of the great paradoxes of human history that the evolution of modern life, with all of its safety, security, comfort, and diversions, has been plagued by an epidemic of eating disorders, heart disease, insomnia, drug addiction, neurosis, psychosis, and pathological discontent that is unprecedented in the history of the human species.

In the wider world, we keep hectically busy and fill every free moment of our day with some form of diversion—work, computers, television, movies, radio, magazines, newspapers, sports, alcohol, drugs, parties. Perhaps we distract ourselves because looking at our lives confronts us with our lack of meaning, our unhappiness, and our loneliness—and with the difficulty, the fragility, and the unbelievable brevity of life.

In a Global Research article,179 Chossudovsky recalls past CIA covert operations such as those in Central America, Haiti, and Afghanistan. Illicit dope funded the so-called “Freedom Fighters” Langley sponsored in those areas. As an example, Chossudovsky noted that Iran-Contra rebels and the Afghan “muj” got their funds through “dirty money” being transformed into “covert money” by way of shell companies and the lending structure. Weapons and drugs and money flowed across the borders of Albania with Kosovo and Macedonia. For hefty commissions, “respectable” European banks, far removed from the fighting, dry-cleaned the dirty dollars. The drugs went one way, and the greenbacks another, helping pay the fighters and their trainers. Writing in Global Research,180 Prof. Chossudovsky added to our knowledge of the sources of support for the Bosnian Muslim Army and the KLA—opium-based drug money direct from the Golden Crescent (Afghanistan, Pakistan, and Iran). Mercenaries financed by Saudi Arabia and Kuwait had been fighting in Bosnia.181 And the Bosnian pattern was replicated in Kosovo: Mujahadeen [sic] mercenaries from various Islamic countries are reported to be fighting alongside the KLA [Kosovo Liberation Army] in Kosovo. German, Turkish and Afghan instructors were reported to be training the KLA in guerilla and diversion tactics.182 Worse, The trade in narcotics and weapons was allowed to prosper despite the presence since 1993 of a large contingent of American troops at the Albanian-Macedonian border with a mandate to enforce the embargo. The West had turned a blind eye. The revenues from oil and narcotics were used to finance the purchase of arms (often in terms of direct barter): “Deliveries of oil to Macedonia (skirting the Greek embargo [in 1993–94] can be used to cover heroin, as do deliveries of kalachnikov [sic] rifles to Albanian ‘brothers’ in Kosovo.

For as long as statistics have been kept, blacks have had higher crime rates than whites. Containing crime is one of the top priorities of any society, so it is perplexing that the United States has added to its crime problem through immigration. Hispanics, who have been by far the most numerous post-1965 immigrant group, commit crimes at rates lower than blacks but higher than whites. Some people claim that all population groups commit crimes at the same rates, and that racial differences in incarceration rates reflect police and justice system bias. This view is wrong. The US Department of Justice carefully tracks murder, which is the violent crime for which racial data on victim and perpetrator are most complete. In 2005, the department noted that blacks were six times more likely than whites to be victims of murder and seven times more likely to commit murder. There are similar differences for other crimes. The United States regularly conducts a huge, 100,000-person crime study known as the National Crime Victimization Survey (NCVS), in which Americans are asked to describe the crimes of which they have been victim during the year, and to indicate race of perpetrator. NCVS figures are therefore a reliable indication of the racial distribution of violent criminals. The National Incident-Based Reporting System (NIBRS) is another huge database that records the races of all suspects reported to the police as well as those arrested by police. Both these data sets prove that blacks commit a vastly disproportionate amount of violent crime. In fact, blacks are arrested less frequently than would be expected from reports by crime victims of the race of perpetrator. Racial differences in arrest rates reflect racial differences in crime rates, not police bias. Justice Department figures show that blacks commit crimes and are incarcerated at roughly 7.2 times the white rate, and Hispanics at 2.9 times the white rate. (Asians are the least crime-prone group in America, and are incarcerated at only 22 percent of the white rate.) Robbery or “mugging” shows the greatest disparities, with blacks offending at 15 times and Hispanics at just over four times the white rate. There are practically no crimes blacks and Hispanics do not commit at higher rates than whites, whether it is larceny, car theft, drug offenses, burglary, rape, or alcohol offenses. Even for white collar crimes—fraud, racketeering, bribery/conflict of interest, embezzlement—blacks are incarcerated at three to five times the white rate, and Hispanics at about twice the white rate. Racial differences in crime rates are such an embarrassment they can interfere with law enforcement. In 2010 the Greater Cleveland Regional Transit Authority had a problem with scores of young people openly beating fares—which cuts into revenue and demoralizes other riders. It considered a crackdown, but decided against it. The scoff-laws were overwhelmingly black, and the transit authority did not have the stomach to take any action that would fall heavily on minorities.

Under the headline, “Bribe Culture Seeps Into South Texas,” the Houston Chronicle described how payoffs have become common, everywhere from school districts to building inspections to municipal courts. The bribe—la mordida—as a way of life is moving north. Anthony Knopp, who teaches border history at the University of Texas at Brownsville, said that as America becomes more Hispanic, “corruption will show up here, naturally.” The same thing is happening in California. Small towns south of Los Angeles, such as South Gate, Lynwood, Bell Gardens, Maywood, Huntington Park, and Vernon were once white suburbs but have become largely Hispanic. They have also become notorious for thieving, bribe-taking politicians. Mayors, city council members, and treasurers have paraded off to jail. “When new groups come to power, and become entrenched … then they tend to rule it as a fiefdom,” explained Jaime Regalado, of California State University, Los Angeles. Maywood, which was 96 percent Hispanic by 2010, was so badly run it lost insurance coverage and had to lay off all its employees. The California Joint Powers Insurance Authority (JPIA), composed of more than 120 cities and other public agencies to share insurance costs, declared the Maywood government too risky to insure. It was the first time in its 32-year history that the JPIA had ever terminated a member. It has been reported that black elected officials are 5.3 times more likely to be arrested for crimes than white elected officials. Comparative arrest figures for Hispanic officials are not available. Hispanics may be especially susceptible to corruption if they work along the US-Mexico border. There are no comprehensive data on this problem, but incidents reported in just one year —2005 are disturbing. Operation Lively Green was an FBI drug smuggling sting that led to 33 guilty pleas. Twenty-four of the guilty were Hispanic and most of the rest were black. All were police officers, port inspectors, prison guards, or soldiers. They waved drug shipments through ports, prevented seizures by the Border Patrol, and sold fake citizenship documents.